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The Cults of Cisalpine Gaul as Seen 
in the Inscriptions 



A DISSERTATION 

SUBMITTED TO THE FACULTY 

OF THE GRADUATE SCHOOL OF ARTS AND LITERATURE 

IN CANDIDACY FOR THE DEGREE OF 

DOCTOR OF PHILOSOPHY 

DEPARTMENT OP LATIN 



BY 



JOSEPH CLYDE MURLEY 



®k* (Onllrgtat* f rraa 

GEORGE BANTA PUBLISHING COMPANY 

MENASHA, WISCONSIN 

1922 



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The Cults of Cisalpine Gaul as Seen 
in the Inscriptions 



A DISSERTATION 

SUBMITTED TO THE FACULTY 

OF THE GRADUATE SCHOOL OF ARTS AND LITERATURE 

IN CANDIDACY FOR THE DEGREE OF 

DOCTOR OF PHILOSOPHY 

DEPARTMENT OF LATIN 



BY 

JOSEPH CLYDE MURLEY 



31 1? f vEollrglatr flrta* 

GEORGE BANTA PUBLISHING COMPANY 

MEN ASH A, WISCONSIN 

1922 



tf% 



To 

Professor John Strayer Mcintosh, Ph.D., 

My Teacher, Colleague, and 

Benefactor 



mm 

*M* is 19^2 



PREFACE 

The general purpose of this dissertation is to present in an orderly 
manner the inscriptional evidence bearing on the pagan cults of 
Cisalpine Gaul with some interpretation, where desirable, of that 
evidence. In addition to the classification of gods in terms of their 
local origin, wherever the prevalence of a given cult made it feasible 
I have distinguished between early and late, or authentic and modi- 
fied or contaminated, forms of that cult. The preservation of such 
distinctions has sometimes involved the discussion of distinct cults 
of the same deities under two or more chapter headings, and in every 
case inscriptions have been presented where they seemed essentially 
to belong without regard to the fact that the form of appellation 
might include the names of gods treated under other headings. For 
example, Jupiter Optimus Maximus, Jupiter Dolichenus, and Jupiter 
Poeninus appear respectively under the Roman, Oriental, and Celtic 
groupings. 

Somewhat greater latitude of discussion has been allowed in the 
case of some cults which are, wholly or in the main, restricted to 
Cisalpine Gaul; where the evidence for this region seems merely to 
square with the evidence elsewhere the treatment has been more sum- 
mary and statistical. Certain generalizations which might have 
been offered in an introduction have been included, for convenience, 
in the chapter on Dedicants and their Social Groups. Part of the 
conclusions there set down may be summarized in these statements: 
that the largest number of dedications are inscribed to the Roman 
gods; that the numbers range downward in order as given through 
Greek, Celtic and Italic (of equal prominence), and Oriental gods 
to deified abstractions, syncretistic conceptions, and Divi; that 
women make a larger proportion of their offerings to the Italic gods 
(among which are included several important female deities) than 
do men, and Roman gods are in especially high favor with slaves; 
and that Jupiter, Mercury, Hercules, the Matrons, Silvanus, Minerva, 
and Mithras are, in descending order, the gods most often worshipped. 

The statement of the provenance of inscriptions follows the run- 
ning titles of the Corpus of Latin Inscriptions, which localize them 
sufficiently for our purpose. Except where ambiguity would arise 
thereby, references to the fifth volume of that work have been made 



iv Preface 

by number only, to other volumes by volume and number, in both 
cases without the abbreviation CIL. Reproduction of the epigraphi- 
cal form of inscriptions is, of course, only approximate; where, how- 
ever, significant features are not reproduced they are described. 

The classification of gods, with few exceptions, and, to some ex- 
tent, the order of treatment follow the plan of Wissowa's Religion 
und Kultus der Rbmer, which admirable and indispensable work, 
needless to say, has been consulted constantly. Begun under the 
direction of Professor Gordon Laing, the dissertation has benefited 
throughout by his criticisms and suggestions. Where matters of 
etymology are involved, assistance has been given in some instances 
by Professor Carl Darling Buck. 

J. C. M. 



CONTENTS 

PAGE 

Bibliography of Citations vi 

CHAPTER 

I. Roman Gods 1 

Jupiter, Mars, Virtus and Bellona, Vesta, Penates, Lares, Genius, Tu- 
tela, Juno, Saturn, Bona Dea, Marica, Florentes, Terra Mater, Silvanus, 
Vires, Fontes, Nymphae and Lymphae, Mefitis, Neptune, Vulcan, Di 
Manes, Di Inferi, Di Parentes, Di Paterni. 

II. Italic Gods 39 

Diana, Minerva, Fortuna, Aquae Aponi, Timavus, Feronia, Venus, 
Libitina, Priapus. 

III. Greek Gods 50 

The Fates, Castor and Pollux, Hercules, Apollo, Ceres, Liber and 
Libera, Mercury, Aesculapius and Hygia, Dis, Proserpina, Aerecura, 
Hera, Luna, Zeus. 

IV. Deified Abstractions 65 

Concordia, Victoria, Spes, Virtus, Juventus, Bonus Eventus, Aequitas, 
Aeternitas, Providentia, Nemesis. 

V. Divi 70 

VI. Oriental Gods 72 

Mater Deum, Jupiter Dolichenus etc., Isis, Serapis, Anubis, Mithras, 
Cautopates and Cautes, Venus Caelestis. 

VII. Celtic Gods 81 

Jupiter Poeninus etc., Mars Cemenelus etc., Segomo, Hercules Saxanus 
etc., Matronae, Junones, Dominae, Fruges and Feminae, Belenus, 
Deus Abinius, Deus Orevaius, Alantedoba, Alus, Bergimus, Boria, Bra- 
sennus, Centondis, Cuslanus, Dorminus and Sueta, Deus Ducavavius, 
Eia, Fonio, Histria, Ihamnagalla Sqnnagalla, Louciannus, Ludrianus, 
Numen Melesocus, Nati or Natae, Nebres, Paronnus, Revinus, Seixom- 
nia Leucitica, Surgasteus, Tullinus, Veica Noriceia. 

VIII. Syncretistic Tendencies 94 

Di Deae, Pantheus, composite cult-titles. 

IX. Dedicants and Their Social Groups 96 

Index of Passages 107 

General Index 108 



BIBLIOGRAPHY OF CITATIONS 

EPIGRAPHICAL 

Branbach, Corpus Inscriptionum Rhenanarum. Elberfeldoe, 1867. 

Cagnat, Cours oVkpigraphie Latine. 2d ed., Paris, 1890. 

Christiansen, De Apicibus et I Longis Inscriptionum Latinarum. Kiel, 1889. 

Corpus Inscriptionum Graecarum. Vol. XIV, Berlin 1890. 

Corpus Inscriptionum Latinarum, especially vol. I (Editio altera, Pars prior, 1893) and 

vol. V (Pars prior, 1872; Pars posterior, 1877). Berlin. 
Dessau, Inscriptions Latinae Selectae. Berlin, 1892-1916. 
Diehl, Altlateinische Inschriften. Bonn, 1911. 

Egbert, Introduction to the Study of Latin Inscriptions. Revised ed., New York, 1896. 
Ephemeris Epigraphica. Vols. I-IX, Berlin, 1892-1913. 
Fabretti, Corpus Inscriptionum Italicarum. Turin, 1867-1872. 
Vannee fcpigraphique. Paris, 1888- 

Lindsay, Handbook of Latin Inscriptions. London and Boston, 1897, 
Maionica, Epigraphisches aus Aquileia. Vienna, 1885. 
Notizie degli Scavi di Antichitd Communicate alia Reale Accademia dei Lincei. Rome, 

1890. 
Olcott, Thesaurus Linguae Latinae Epigraphicae. Rome, 1904- 
Orelli-Henzen, ^Inscriptionum Latinarum Selectarum Amplissima Collectio. Zurich, 

vols. I-II, 1828; vol. Ill, 1856. 
Pais, Corporis Inscriptionum Latinarum Supplementum Italicum. Rome, 1884. 
'Rhys,, The Celtic Inscriptions of Gaul. London, 1911. 
Zilken, De Inscriptionibus Latinis Graecis Bilinguibus. Bonn, 1909. 

Linguistic 
Ahrens, De Graecae Linguae Dialectis. Gottingen, 1839-1843. 
Allen, Remnants of Early Latin. Boston, 1880. 
Bennett, The Latin Language. Boston, 1907. 
Brugmann, Grundriss der Vergleichenden Grammatik der Indogermanischen Spracktn. 

2d ed., Strassburg, 1897-1916. 
Corrsen, Beitrdge zur Italischen Sprachkunde. Leipsic, 1876. 
Corssen. Uber Aussprache Vokalismus und Betonung der Lateinischen Sprache. Leipsic, 

1868. 
Harpers' Latin Dictionary. Oxford, 1884. 

Holder, Alt-Celtische Sprachschatz. Leipsic, vol. I, 1896; vol. II, 1904. 
Lindsay, The Latin Language. Oxford, 1894. 

Neue- Wagner, Formenlehre der Lateinischen Sprache. Leipsic, 1902-1905. 
Sturtevant, The Pronunciation of Greek and Latin. Chicago, 1920. 
Thesaurus Linguae Latinae. Leipsic, 1900- 

Walde, Lateinisches Etymologisches Worterbuch. 2ded. Heidelberg, 1910. 
Zeuss, Grammatica Celtica. Berlin, 1871. 

Religious 
Aust, Die Religion der Romer. Munster i.w., 1899. 

Axtell, Deification of Abstract Ideas in Roman Literature and Inscriptions. Chicago, 
1907. 



Bibliography of Citations vii 

Braun, Jupiter Dolichenus. Bonn, 1852. 

Bruchmann, Epitheta Deorum quae apud Poetas Craecas leguntur. Teubner, 1893. 

Bruzza, Bassorilievo con Epigrafe Greco, proveniente da Filippopoli; Ann. d. Inst. 

XXXIII 387 f . 
Burchett, Janus in Roman Life and Cult. Menasha, 1918. 
Carter, The Cognomina of the Goddess l( Fortuna ,, ) ' Trans. A. P. A. XXI 60-68. 
Cook, Zeus. Cambridge, 1914. 

Cook, Zeus, Jupiter and the Oak; CI. Rev. XVIII, 368. 
Cumont, Les Mysteres de Mithra. 2d ed. Paris, 1902. 
Cumont, Textes et Monuments Figures relatifs aux Mysteres de Mithra. Brussels, 

1896-1899. 
De-Marchi, II Culto privato di Roma antica. Milan, 1896. 
Detlefson, Iscrizioni di Trastevere; Bull. d. Inst., 1861, 177 ff. 
Domaszewski, Magna Mater in Latin Inscriptions; Journ. Rom. Stud. I 53. 
Dottin, La Religion des Celtes. Paris, 1908. 
Farnell, The Cults of the Greek States. Oxford, 1896-1909. 
Fiedler, Die Gripsivalder Matronen und Mercuriussteine. Bonn, 1863. 
Fowler, The Religious Experience of the Roman People from the Earliest Times to the 

Age of Augustus. London, 1911. 
Fowler, The Roman Festivals of the Period of the Republic. London, 1916. 
Fowler, Roman Ideas of Deity in the Last Century before the Christian Era. London, 1914. 
Frazer, Lectures on the Early History of the Kingship. London, 1905. 
Frazer, The Golden Bough. London, 1894-1915. 

Freudenberg, Das Denkmal des Hercules Saxanus in Brohlthal. Bonn, 1862. 
Gaidoz, Dis Pater et Aere-cura; Rev. Arch., 3d series, XX, 198-207. 
Hastings, Encyclopaedia of Religion and Ethics. Edinburgh, 1908. 
Henzen, Iscrizione delta Bona dea; Bull. d. Inst., 1864, 63 f . (cf. p. 33). 
Hepding, Attis, seine Mythen und sein Kult. Gieszen, 1903. 
Hermann, Ein Bilrgereid des griechischen Alterthums; Philol. IX 699. 
Hettner, De love Dolicheno. Bonn, 1877. 
Ihm, Der Mutter- oder Matronenkultus und seine Denkmaler; Bonn. Jahrb. LXXXIII 

(1887) 1 ff. 
Jordan, Ausdriicke des Bauernlateins; Hermes VII 197. 
Kan, De lovis Dolicheni Cultu. Groningen, 1901. 
Koehler, Personifikationen Abstrakter Begriffe auf Rbmischen Milnzen. Konigsberg, 

1910. 
Linde, De Iano Summo Romanorum Deo. Lund, 1891. 
Maas, Orpheus. Munich, 1895. 

Marini, Gli Atti e Monumenti de' Fratelli Arvali. Rome, 1795. 
Mommsen in Arch. Anz. zur Arch. Zeitung XXIII 88 ff. 

Mommsen, Rbmische Urkunden; Zeitschr. fur Gesch. Rechtswissenschaft XV 330. 
Mowat, Decouverte d'une Inscription Gauloise a Paris; Rev. Arch. (n. s.) XXXV 105. 
Mowat, Le Dieu Allobrox et les Matrae Allobrogicae; ibid. XL 48 f. 
Miinsterberg and Patsch, Reise nach Istrien und den Inseln des Quarnero; Arch. Epig. 

Mitth. XV 50. 
Orti, Iscrizioni di Aquileja; Butt. d. Inst., 1839, 130. 
Preller-Robert, Griechische Mythologie. Berlin, 1894-1919. 



viii Bibliography of Citations 

Preller- Jordan, Romische Mythologie. 3d ed., Berlin, 1881-1883. 

Richter, De Deorum Barbarorum Inter pretatione Roniana. Halle, 1906. 

Roscher, Ausfiihrliches Lexikon der Griechischen und Romischen Mythologie (articles 

by Birt, Ihm, Peter, Roscher, Schultz, Steuding). Leipsic, 1884- 
Roscher, Rev. of Linde's De Iano summo Romanorum deo; Berlin. Philol. Wochenschr. 

XI (1891) 931-934. 
Showerman, The Great Mother of the Gods. Madison, 1901. 
Thulin, Die Etruskische Disciplin. Goteborg, 1906. 
Tomaschek, Miscellen; B. B. IX 98. 

Toutain, Les Cultes Pa'iens dans I' Empire Romain. Paris 1907 and 1911. 
Usener, Gbtternamen. Bonn, 1896. 
Villefosse, A propos de Vinscription de Gordien conservee au Musee de Bordeaux; Bull. 

Epigr. de la Gaule I 163. 
Wissowa, De Feriis Anni Romanorum Vetustissimi Quaestiones Selectae. Marburg, 

1891 — Gesammelte Abhandlungen zur Romischen Religions- und Stadtgeschichte 

(Munich, 1904), ch. VII. 
Wissowa, Religion und Kultus der Romer. 2d ed., Munich, 1912. 
Zumpt, De Lavinio et Laurentibus Lavinatibus. Berlin, 1845. 

Miscellaneous 
Abbott, Society and Politics in Ancient Rome. New York, 1912. 

Daremberg-Saglio, Dictionnaire des Antiquitis Grecques et Romaines. Paris, 1873-1919. 
Friedlander, Darstellungen aus der Sittengeschichte Roms. 8th ed., Leipsic, 1910. 
Haverfield, The Romanization of Roman Britain. London, 1905. 
Lanciani, Wanderings in the Roman Campagna. Boston, 1909. 
Pauly-Wissowa, Real-Encyclopddie der Classischen Altertumswissenschaft. Stuttgart, 

1894- 



CHAPTER I 
ROMAN GODS 



JUPITER 

Early Conceptions 
diovis 

Of all the inscriptions to Jupiter in Cisalpine Gaul, the two which 
offer the clearest evidence of an early date bear a surprising resem- 
blance. They appear in Dessau, Inscr. Lat. Select. II 1, as (a) 2992 

W (*) 

TAMPIA.L.F TAMPIAI 

DIOVEI DIOVEI 

and (b) 2993 ; only the latter is given in the Corpus of Latin Inscrip- 
tions, where it is said to have been inscribed on an ornate stone found 
near Patavium, commemorating a gift to the god by feminae gentis 
Tampiae 1 or, less definitely, Tampiae mulieres. 2 Like (b), on the top 
of a column, but at Aquileia in this instance, is inscription (a). 3 
Dessau comments on (b) thus: Fortasse hie quoque fuit "Tampia 
L. f" and cites Pais. 3 The initial D and the termination -ei in the 
name of the god, in the case of (b) the termination -ai in the designa- 
tion of the dedicants (if it be correct), and the antique form of the 
letters, 4 taken together, place the inscriptions well back in the republi- 
can period. 5 

JUPITER DIANUS 

In the study of Roman religion, special interest attaches to the 
persistence in later times of original and indigenous ideas. Accord- 
ingly, in our analysis of the cult of Jupiter in this district, we are 
concerned to know what traces are left of the primitive Roman con- 
ception of him as a god of the sky and its phenomena, in spite of the 
growing sophistication of thought and the successive layers of super- 
imposed foreign strata that tended to obscure it. The cult-title 

1 1 1435. 
ay 2799. 

3 Pais, CIL suppl. Ital., n. 593. 

4 Mommsen ad loc. 

6 The nom. in -ai occurs in the S. C. de Batch, of 186 B. C. (I 2 58), where however 
it is probably archaistic. For gen. and dat. sg. in -ai in inscr. see Diehl, Alttat. Inschr., 
index, p. 77. While the evidence from this spelling as to the date of our inscr. is not 

1 



2 Cults of Cisalpine Gaul as Seen in the Inscriptions 

10 VI, 

DIANO 

C.HERRE 

N.NIVS. (sic) 

CANDID VS 

V.S.L.M 

conveying the most general expression of this conception is contained 
in an inscription of Aquileia (783). The apex over the O of DIANO, 
having the later simplified form, dates the inscription at some time 
in the Early Empire, the first century preferably. 6 The word Dianus, 
whether as epithet or otherwise, is not found elsewhere; but, as re- 
gards etymology, 7 probably belongs with Varro's Group 8 (Diovis, 
Diespiter, dei, dius, divum, sub dio), 9 to which may be added: dies, 
Dialis, Diana, Zeus, Skr. dydus ("sky") etc., — all from a root mean- 
ing "to shine." 10 Jupiter Dianus becomes, on this hypothesis, 
Jupiter in his capacity as god of the light of day or of the bright sky. 
But there is no unanimity as to the significance of Dianus here. 
Orti 11 thought it either a local title (fantastically connecting it with 
Dianium, a maritime "castle in Spain," or with an island in the 
Tyrrhenian Sea — despite the discovery of the inscription in Cisalpine 
Gaul), or a title reflecting a wild tale of an amour of Jupiter, in which 
the god is represented as having assumed the form of the maiden 
goddess for a purpose quite inconsistent with his disguise. Henzen 12 
presumably considered the inscription to be in honor of Jupiter and 



final, since there are revivals of it even in late Imperial times, taken with other details 
of orthography here it is convincing: cf. Lindsay, Lat. Lang., 242. 29. The dat. -ei 
is found as late as the first c. B. C. (I 202 & 34 of 61 B.C.; I 295 of 49 B. C; I 206 of 
45 B. C.) : cf. id. ibid. 244f. 34. The initial D is, by itself, the most conclusive of the 
three details and greatly enhances the significance of the other two. Cf . 1 638 (but note 
VI 438) and, for other case-forms of Diovis, I 2 39, 60, 360-1, 558 and Bull, communale 
di Roma 1906, p. 226, table 9. 1; cf. Lindsay, ibid. 263. 

6 Christiansen, De Apicibus et I Longis Inscr. Lat., p. 4. 

7 Rosch. Lex. I 1 1002 s. v. Diana, but cf . Dar.-Sagl. Ill 610 for a concise statement 
of conflicting theories. 

8 L. L. v 66. Cf. Paul., p. 71. 87, Gell. v 12. 5, cited passim. 

9 Cf. sub love, Hor. Carm. i 1. 25; madidum Iovem, Mart, vii 36 1. 

10 Walde, Etym. Wrtbuch., s. v. deus. 

11 Bull. delV Inst., 1839. 130. 

12 Orelli-H. 5622. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 3 

Janus. 13 Corssen 14 definitely advanced the theory of the identifica- 
tion of Dianus and Janus and has been followed by several scholars 
with varying interpretations of the relations between Iovi and Diano 
in the inscription under discussion. 

In his monograph, De Iano Summo Romanorum Deo, Linde 15 
indulges in a rather naive petitio quaestionis •■: 

Ut vero utramque formam et Ianam et Dianam Latinisinlitterisinvenimus, 

ita etiam praeter I anum Dianus scribitur, nam (!) in inscriptione Aquiliensi 

legimus: Iovi Diano etc. 

The mere occurrence of the word Dianus once is given as the 
proof that it was regularly used in place of Ianus. Linde proceeds 
to say that Iovi is here used, not as the name of the god, but to stand 
for the sky as an epithet of Janus: 16 it is as if he were to reconstruct 
the first two lines as caelo Iano. Now, in the time of this inscription 
the epithets of gods took the form of adjectives, or of verbal nouns 
like Conservator, Stator, Custos. In other words, it was only in 
very early, ingenuous times that men used the name of some object 
or physical phenomenon in apposition with that of a deity, making 
deity and that which the epithet indicated identical, — said Iuppiter 
Fulgur and conceived the god actually to be the lightning. Such 
instances of this latter practice as are found in imperial times are 
mere survivals and, even so, need to be well established by evidence. 
In order, then, to support his interpretation, Linde would have to 
prove that Iuppiter ( = caelum) had been an ancient cult-title of Janus, 
and was a sporadic survival later; which would be very difficult to 
prove. There is left the improbability that the "epithet" would in 
that case precede the name of the god. Aust 17 comments: 

Gegeniiber der Behauptung Linde's die Inschrif t zeuge fur einen 

Himmelsgott Janus, hat Roscher 18 mit Recht geltend gemacht, dass die Voran- 
stellung des Beinamens Iovi alien Regeln lateinischer Wortstellung wieder- 
streiten wiirde. 

13 Though admitting that "many other inscr. can be found in which the names of 
divinities are combined without punctuation or conjunction," Miss Burchett (Janus 
in Roman Life and Cult, p. 64) represents H. as assigning this inscr. "to a single 
deity, Jupiter- Janus." I cannot see how she infers this from his note, "Dianus 
idem qui Ianus, ut Diovis pro Iovis sermone antiquiore dicebant." 

14 Beitrage zur Italisch. Sprachk., 359ff; Ausspr. 2 1 212. 

15 p. 10. 

16 Ibid, and note. But in the note on p. 20 it seems to be Janus who is identified 
with the sky. Frazer, Led. on the Early Hist, of the Kingship, p. 286, likewise regards 
Janus as a sky-god. 

17 In Rosch. Lex II 1 751 s. v. Iuppiter. 

18 Berlin. Phttol. Wochenschr. (1891) nos. 29, 39. 933n. 



4 Cults of Cisalpine Gaul as Seen in the Inscriptions 

Passing rapidly through much detail and ingenious suggestion 
in the process of establishing Jupiter as a tri-f orm god of the oak, in 
which capacity he is supposed to have been preceded originally by 
Janus, A. B. Cook 19 follows Linde 20 in a curt assumption: "Next 
note that Jupiter was actually surnamed Ianus; for an inscrip- 
tion from Aquileia records a dedication Iovi Diano." Although some 
evidence is cited for the connection of Janus with Jupiter and his 
prime importance in Roman worship, the interpretation of Dianus 
as equivalent to Janus is implied and not argued. Frazer 21 identifies 
the two. Miss Burchett 22 inclines to the opinion that IOVI/DIANO 
means Iovi et Iano: but, reasoning that " there was little in common 
between Jupiter Optimus Maximus .... and Janus," she takes 
refuge in the summary solution of proclaiming the inscription 
"useless as evidence about the name of the god, when even the name 
of the man who set it up is incorrectly written." To this may be 
said: first, that the name appears in Orelli-Henzen 23 and Bull. delV 
Inst. 23 as HERRE/NONIVS, 24 without the interpunction to which 
Miss Burchett objects; more conclusively, — that the names of gods 
(in the case of which we can check errors of orthography as we cannot 
in the case of men's names) are often misspelled; 25 that the pointing 
within a word (even more than once) is common, 26 apparently a spac- 
ing device of the stone-cutter's art; and that neither of these faults 
has invalidated such inscriptions (and they are many) in the opinion 
of the editors. Birt, 27 while conceding that Ianus may have come 
from a form*Dianus, denies on logical 28 and etymological 29 grounds 

19 CI. Rev. XVIII 368. For an informal summary of theories about the nature of 
Janus, see Fowler, Religious Experience of the Roman People, p. 125. 
™ Ibid. 367. n. 

21 Led. on the Early Hist, of the Kingship, p. 285; Golden Bough II 190 & 381. 

22 Janus in Roman Life and Cult, p. 64. 

23 Loc. cit. 

24 The name Herennius is seen in no. 5904. 

25 Poeninus, e. g., is spelled in five different ways in inscr. of Cisalpine Gaul; see 
p. 104. 

28 Cf. Not. d. Scav. 1892. 7 ({F]OR. TV. NA. I/TEC. TO.RI/ME. AE/VN. DI. 
NE), 1880. 212; CILV190, 3256, 5534, 5536, 7871. On p. 70 (op. cit.) Miss Burchett 
refers to this inscr. as "the poorly cut Narbonensian inscr." Aquileia, where it was 
found, is of course in Venetia and almost on the Adriatic. 

27 Rosch. Lex. I 1 1003. 

28 /fori, line 51ff. 

29 Jta*.line4ff. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 5 

the connection of this *Dianus with Diana. Roscher 30 considers 
the linguistic relationship with ianus and ianua far more probable; 31 
denies, as does Birt, the connection with Diana; and misses the 
thunder and lightning that are attributes of all Indo-European 
sky-gods except Linde's. 32 Preller, 33 who inclines toward Linde's 
theories, is thus corrected by Jordan: 34 

Die besonders von Corssen 35 a. 0. vertheidigte Annahme Ianus —Dianus 
(vgl. Iovis=Diovis, luturna—Diuturnd) sei das Masculinum zu Diana, ist sprachlich 
nicht unbedenklich und wird nicht durch die Inschrift von Aquileia CIL. V 783 
erwiesen, da hier Dianus wohl Epitheton und sein Zusammenhang mit Ianus sehr 
unwahrscheinlich ist. 

Steuding 36 calls Dianus an epithet of Jupiter and Wissowa 37 so lists it. 
It is not, I think, a negligible consideration that, whereas Diovis 
and its inflectional forms, and even Diuturna, occur a number of 
times in extant sources, 38 this supposedly original form of so impor- 
tant a god as Janus does not appear at all, unless in the instance 
under dispute. 39 In any case, it is unsafe in view of the uncertainties 
and definite objections reviewed above, to base upon this one inscrip- 
tion the assertion that Dianus is Janus and a companion god to 
Diana. On the other hand, the fact that this is the sole occurrence 
of the word is not nearly so serious an objection to accepting it as 
an epithet of Jupiter. For the actual name of Janus was necessarily 

30 Ji. P933. 

31 With a curious insensibility to the ways of primitive religious thought, Linde 
(op. cit. p. 5) denominates as "incredible" the derivation of the name of so important a 
god from a thing "so cheap and vulgar" as a door, considers the naming of the door 
from the god equally strange, and brands the whole conception as "ridiculous." 

82 For a systematic presentation and refutation of the various arguments which 
Linde uses in the support of his thesis (matter which does not come within the province 
of this dissertation), see Roscher in Berlin. Philol. Wochenschr. (1891) nos. 29, 30. 
931-4. 

» Rom. Myth. 1167. 

34 Ibid., n. 2. Cf . Birt in Rosch. Lex. I 1 1003. 4ff. 

38 See p. 3, n. 14. 

36 Rosch. Lex., s. v. Dianus. 

* 7 R.K.,p. 604. 

38 See p. 1, n. 5 and VI 30957. 

39 This inscription is of the time of the Empire; the Hymn to Janus (Varro, L. L. 
vii 26, Lindsay, Handbook of Latin Inscr., p. 27.) of early Republican times. On the 
evidence for the date of the latter iaduonus, see Lindsay, Lat. Lang., pp. 265 & 268. 
Cf. also the old prayers to Janus in Cato, Agr., as quoted on p. 72 of Allen's Remnants 
of Early Latin. 



6 Cults of Cisalpine Gaul as Seen in the Inscriptions 

used frequently; but that one of the eighty or more epithets of 
Jove should appear only once, is not at all surprising. 40 Further, 
the epithet, in general, represents a far more prevalent type of 
indication than the juxtaposition without connective, or even the 
compounding, of the names of two gods. In the absence, then, of 
any other tenable interpretation of the inscription, and relying upon 
the evidence from etymology, general religious usage of the time, and 
the nature of the worship of Jupiter, we accept this as an epithet, 
another expression of the great god of the shining heaven. 

JUPITER FULMINARIS 

The most dramatic phenomenon of the sky, and the one most 
suggestive of a directing personality, is the lightning with its accom- 
paniments. One of a group of epithets 41 which credit this phenomenon 
to Jupiter appears in an inscription at Ateste (2474). Pointing 

IOVI . SACR 

F VLMINARI 

T.TREBIVS 

T.F 

in the same direction is the phrase ex premissa fulguris potesiate 

in an inscription to Jupiter Optimus Maximus Conservator, together 

with the thunderbolt represented in the decoration of the stone on 

which that inscription appears. 42 Of that interesting practice of 

burying and inclosing as religiosum an object or a spot struck by 

lightning, the institution of the puteal to which the Germans give 

the picturesque name Blitzgrab, there are three instances preserved 

in the inscriptions of Cisalpine Gaul: one at Opitergium (1965 add ), 

D E . C AELO 

T ACT VM 

ET 

CONDIT VM 

the wording of which would suggest that an object, rather than the 

ground itself, had been struck, 43 another at Eporedia (6778), where 

40 Cf., e. g., Jupiter O. M. Divus Fulguralis in III 1086, Jupiter Fultninans in XI 
3773, Zeus Tholes in CIG XIV 2337. 

41 Cf. Fulgur, VJJI 2626; Fulgurator, VI377, III 821.1596.1677.6342; Fulminator, 
III 3593-4, L'onnie fipigr. 1898.103; Fulguralis, III 1086; Fulgur Fulmen, XII 1807. 

42 5670; see p. 10. 

48 The general form of expression found in this inscr. is found also in II 2421 and 
XIV 245; in the latter instance, a tree had been struck and "the lightning buried." 



Cults of Cisalpine Gaul as Seen in the Inscriptions 7 

DIVOM.FVLGUR DIVOM 

CONDITVM FVLGVR 

..CONDITVM 
perhaps only the earth had been disturbed and thereupon formally 
turned over and inclosed. In the second case the lettering was 
duplicated on two sides of the monument, but with a difference 
of line division as here shown. Divom is a provincial variant 44 of 
the dium which occurs elsewhere in this phrase. 45 Finally, the word 
FVLGVR alone constitutes an inscription of Aquileia (Suppl. Hal. 
158). 

JUPITER SUMMANUS 

Similar in function to Jupiter Fulminaris is Jupiter Summanus. 
Although the name Summanus is found elsewhere alone, 46 as a 
cult-title of Jupiter it seems to occur only in Cisalpine Gaul, in the 
two inscriptions below. The first of these, from Verona (3256), 

.IOVI. 

S VM M AN 

T . CAECILI 

.VS. 

SEXTIO 

was found on a small altar. The other (5660), to Jupiter Altus 

V.S.L.M.IOVI AL 



TO . S VM M 

ANO . FELICI 

ANVS PRI 
MI VS C V 
M SVI S 



D D D 
Summanus from the Ager Mediolaniensis, is expanded by Mommsen: 
V(ptum) s(olvit) l{ibens) m(erito) Iovi Alto Summano Felicianus 
Primi v{otum) s{olvit [aut Priamus] cum suis d{pnum) d(at) d{edicat) . 

44 Thulin, Die Etruskische DisciplinI 104, pp. 99-107, gives a general discussion of 
puteal and bidental. 

46 VI 205, 30878, X 40. 

« The Calendar for June 20:SVMMAN[O] AD CIRC[VM] MAXIM[VMJ; 
Ov. Fast, vi 731; Festus 284 Th. de P. 5. v. Provorsum; Pliny N. H. ii 52; Epit. Livy 
xiv; Cic. De Div. i 10. 



8 Cults of Cisalpine Gaul as Seen in the Inscriptions 

The L at the end of vs. 1 resembles a ligature LT, M and / in vs. 5 
are only faintly visible, and the S at the end of vs. 6 is, in the original, 
so displaced as to be as near the end of vs. 5 as of 6. There is nothing 
in these two inscriptions to indicate the nature of this god. Putealia 
found elsewhere, however, dedicated (to speak more exactly, treated 
as sacred, religiosum) to him, 47 give part of the explanation and 
literary sources complete it. Pliny 48 says that the Etruscans had 
nine gods who hurled thunder, but the Romans had retained only 
two, "diuma attribuentes Iovi, nocturna Sutnniano." Similarly, 
Festus: 49 "quod diuma Iovis, nocturna Summani fulgura habentur." 
The independent god Summanus first had a cult in the third century 
before Christ, 50 but thus appears in Imperial times reduced to a 
cult-title of Jove as the great god of thunder. The etymology com- 
monly accepted for the name is sub-manus, "before the dawn"; 51 
hence the meaning, the god of the nightly thunder. 52 It would seem 
natural, then, that the inscription to Jupiter Altus Summanus was 
in connection with the paying of a vow for property or life preserved 
from lightning, and that the other had some similar occasion. 

Wissowa 53 thinks that with Summanus, the god of the thunder by 
night, may originally have been identified Nocturnus, an inscription 
to whom 54 records the payment of a vow by a Brixian who had, 
apparently, won some victory over his fellow townsmen. 

Jupiter Sanctusis the recipient of a solitary votive offering 
at Verona (3255). Sanctus 55 is not included in the lists of the god's 
epithets usually published; Jordan 56 sees some connection between 
Sanctus and Semo Sancus = Dius Fidius, but the latter is too 
obscure itself to throw much light elsewhere. An inscription of 

47 VI 206 (FULGVR/SVM.CONDIT), 30879, 30889. 

**N.H. ii 52. 

49 284 Th. de P. 

60 See Wissowa, R. K., p. 53. 

51 Cf. Fowler, Rom. FesL, 161; Preller, Rom. Myth., I 244; Rosch. Lex., s. v. 

62 For a general discussion of this god, see Preller, op. cit., I 243ff ; Fowler, op. til., 
160f ; Rosch. Lex. s. v. For an account of the founding of his temple near the Circus 
Maximus, see the foregoing, Epit. Livy xiv and Cic. De Div. i 10. 

58 R.K. 135. 

64 4287. 

65 Cf. Diana Sancta, p. 41. 

« In Preller, op. cit., II 271, n. 1. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 9 

Brixia to Jupiter O.M.Jurarius may be cited here for compari- 
son. 57 

Jupiter L a p i s is essentially represented by the fetialis of 4329. 
Though the office of augur was originally connected with the worship 
of Jupiter, no effort is made here to duplicate the Corpus index by 
listing occurrences of this office in the inscriptions. As belonging 
to an early priesthood, the sodalis Titius of no. 24 may be men- 
tioned here for convenience. 

Later Conceptions 
jupiter optimus maximus 

As regards the universal cult of Jupiter Optimus Maximus, 
it will be anticipated that Cisalpine Gaul can show little which is 
distinctive as contrasted with other districts. In so far as there 
are distinctive features in this connection they will naturally be 
not of the main cult but of certain Celtic or other foreign adaptations 
of it, more or less closely associated with the Roman worship. Such 
adaptations will be treated in later chapters and are not included in 
the statistics of foot-note 64; they are distinguished by these addi- 
tional titles: Aeternus, 58 Dolichenus, 59 Ambisagrus, 60 Agganaicus 
or Adceneicus, 61 Coliocinus et Parmarus, 62 and Poeninus. 63 The 
mere bulk of inscriptions to J.O.M. without additional titles, 117 
(142, counting additional titles) 64 out of 200 to Jupiter all told, is the 
notable fact rather than any peculiarity of these inscriptions. An 

"Seep. 11. 

68 See p. 73f. 

69 See p. 74ff. 
60 See p. 81f. 
* See p. 82. 

68 Milan. 5782, indexed simply as J. O. M. in CIL V; see p. 83. 

63 See p. 83f . 

M 13-15, 427, 784-8, 1963, 2037-8, 2381, 3244-53, 3905, 4023-4, 4136, 4141,4158, 
4189, 4234-40, 4898, 4984, 5213, 5222, 5225, 5250-1, 5456, 5458, 5463, 5470-4, 5493, 
5499, 5530, 5536-7, 5565, 5569, 5576, 5580-3, 5597, 5604, 5607, 5647, 5699, 5702, 5725, 
5740, 5744, 5772-81, 6408, 6502a, 6503a (see p. 41 under Diana), 6566, 6569, 6571-2 add , 
6606-7, 6630, 6637, 6652, 6755, 6774, 6948, 7209, 7239, 7461, 7632, 7860, 8131, 8204, 
8231, 8842, 8890, 8917; Notizie 1877. 74, 1890. 273, 1909. 4, 1912.421; Uann. &pigr. 
1909.204, 1913.199; Suppl. Ital. 843, 162 (= Notizie 1883.158). In combinations with 
other gods, or with additional epithets, are the following: 790, 1863, 2475, 3254, 
4014, 4241, 5500-1, 5509, 5543, 5546, 5608-9, 5633, 5661, 5670, 5726, 5784-5, 6594, 
6767, 7809, 7870, Suppl. Ital. 896, 1272 ( = Notizie 1886.3). 



10 Cults of Cisalpine Gaul as Seen in the Inscriptions 

ethnic group, Aneuniates™ are the dedicants in one case, a collegium 
veteranorum in another. 66 

J.O.M. Augustus is represented by a votive offering of 
Arilica. 67 An inscription of Verona 68 honors J.O.M. Conserva- 
tor, being set up by P. Pomponius Cornelianus consularis curator 
rerum publicarum. Another 69 runs: lovi O(ptimo) M(aximo) Con- 
servatori possessionum Rosciorum, Paculi Aeliani n(ostri) cons(ulis) 
et Bassaefiliorumque eorum, ex voto L(ucius) Roscius Eubulus nutrit(or) 
et pro cur at (or) cum P(ublio) Roscio lib(erto) proc(uratore) eor(um). On 
the side of the monument is the date: D(atum ante diem) quartum 
Non(as) Mart(ias) Iuliano iterum et Crispino cons(ulibus) . The 
following inscription was found in the Ager Mediolaniensis (5670). 

(thunderbolt) 
I . O . M . CO 



EX . PREMISSA 
F VLGVRIS 
POTE STATE 
FLAVIVS . VALENS 
V.C.EX.D.V.S.L.M 



D P 

Mommsen appended a question-mark to his expansion of CO as 
Conservatori and I find only one (and that a doubtful) parallel in the 
indices of the Corpus. 70 If this is the correct expansion, the phrase 
ex premissa 71 fulguris potestate would seem to name the occasion of 
the dedication. But the lightning may have been merely a favor- 
able omen. The V.C of vs. 6 shows that the inscription is not earlier 

65 Notizie 1909.4 = L'ann. Epigr. 1909.204. Aneuniates is taken to mean Anaunen- 
ses, but the inhabitants of Anauni were some distance from home when they set up 
this inscr. at Gera. 

86 784: collegium veteranorum posuit sub patre Titiano, scribsit (sic) Ulpius Aman- 
tius s. 

67 4014. An inscr. to I. Augustus (6955) was set up according to instructions 
given in the will of an ex-decurion of Taurini and Eporedia. 

68 3254. Mommsen ad. loc. dates this conjecturally A. D. 237. 

* 9 Brixia. 4241. Paculius Aelianus was consul in A. D. 223, Julianus and Crispinus 
in 224. 

70 V 790; see p. 81. 

71 One of the copies in Orelli-H. (1219) reads PRAEMISSA, and that would be 
understood in any case. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 1 1 

than the end of the first century A.D. 72 In spite of the redundance 
with V.S.L.M, Mommsen suggested as the meaning of EX.D in the 
same line ex devotione. For inscriptions to J.O.M. C(onservator), 
Liber Pater viniarum conservator and to J.O.M. Co(nservatorP) et 
Ambisagrus, see no. 5543 (p. 56) and no. 790 (p. 81f) respectively. 
See below also, Jupiter Conservator. 73 J.O.M. Jurarius (op/ctos) is 
once addressed. 74 

JUPITER AS VICTOR AND PROTECTOR 

Of like antiquity with the main cult of Jupiter Optimus Maximus 
is that of Jupiter Victor. 75 To him is addressed a votive inscription 
from Anauni (5063). From Verona comes a sepulchral inscription 
(3413), the first six and a half lines of which are quite usual: Naeviae 
L(ucii) fiiliae) Naeviolae quae vixit ann{ps) duos et viginti menses 
quattuor dies quinque, M(arcus) Clodius M(arci) fiilius) Candidus 
quattuorvir i(ure) d(icundo) et q(uaestor) aerari Veronae. Then follow 
sacerdos and Lavin(as) separated by a half -line best described in 
Mommsen's own words: "What is concealed, I do not make out; 
certainly what I expected LAVRENT does not suit the traces 
remaining, which are these. The first letter is I rather than L; 
the second seems to have been O or C; the third is V; the fourth I; 
the fifth seems to have been V; the sixth which is lacking was narrow; 
the seventh seems to have been X or V; the eighth is T. It was 
perhaps IOVI VICT(ori)." Surely he is right in expecting LAV- 
RENT. 76 But, though his suggested IOVI VICT resembles the 
portions of letters remaining more closely than would any words that 
I might suggest, that such a phrase stood (originally, at least) 
in such a context is quite unthinkable. 

To be classed with inscriptions to Jupiter Victor is one addressed 
(Albintimilium. 7809) Victoriae Aeterni Imvicti (sic) Iovis Optimi 
Maximi, by the restorer of a fortress. The cult of Jupiter Victor 
is closely associated with, and finally more or less superseded by, 
that of Victory, 77 numerous inscriptions to whom appear in this 

72 See Egbert, Lat. Inscr., pp. 168 & 472. 
73 Nos. 11, 12, 3243 on p. 12. 

74 Suppl. Ital. 1272=Notizie 1886. 3; cf. 1 1105=VI 379. 

75 Wissowa, R. K., 123; Rosch. Lex. IP 679. 

76 The Sacerdos Laurens Lavinas is mentioned rarely by writers but often in 
inscr. Cf. Zumpt, De Lavinio et Laurentibus Lavinatibus, 1. 

77 Wissowa, R. K., 139f . 



12 Cults of Cisalpine Gaul as Seen in the Inscriptions 

district and are cited later in this dissertation. 78 Since this is com- 
monly given as one of the frequent instances of the development of 
a cult-title into an independent divinity, the dedications to Victory 
should not be disregarded in this connection. 79 

To Jupiter Conservator an altar has been set up by 
a freedman of Pola (12); and another inscription to him, on broken 
marble, belongs to the same locality (11). Still another at Verona 
(3243) is in consideration of the health of P. Pomponius Cornelianus, 
Julia Magia, his wife, and their sons, Julianus and Magianus. By 
including the inscriptions to J.O.M. Conservator, we find the god 
regarded as protector of possessions, 80 crops, 81 and health. 82 One may 
compare also inscriptions to di conservator es 83 and Iuppiter et di con- 
servator es. u 

Similar in significance is the epithet C u s t o s from Ceneta 
(8795), which appears twice elsewhere 85 in inscriptions. A votive 
offering of Ateste (2473) honors Jupiter Depulsor, a cult 
apparently popular with the army. 86 An inscription in the Ager 
Saluzzensis (7634) consists simply of the word DEFENSORI; since 
there is elsewhere an inscription to Jupiter Defensor, 87 this word may 
conceivably refer to that god. Here may be cited also a votive offer- 
ing by C. Hostilius Aemilianus of Brixia (4243), inscribed IOVIS. 
TVTELAE. 88 Conservator, 89 Custos, 90 Depulsor and similar titles 

78 See p. 65f . 

79 But cf. Axtell, Deification of Abstract Ideas, 16ff. 
80 4241; seep. 10. 

81 5543; seep. 11. 

82 3243 above. 

83 See p. 94. 

84 See pp. 13 and 94, n. 7. 
86 VI 376, XIV 3557. 

86 Cf. II 2414; III 895, 3269, 4018, 4033-4, 4111, 4786, 5160, 5460, 5494: note 
that all these, except the first, are in border provinces — Dacia, Pannonia, Noricum — 
where soldiers were quartered. 

87 III 1590 = Eph. Epigr. II 446. CIL V 8372, having the name in the nominative 
and being on a stone of sepulchral form, is probably not to be included here. Cf . Pauly- 
W. IV 2365 on Defensor Civitatis and CIL V 4459. Similarly, Liberato(r) Patriae 
De(fensor?) in 5509 to J. O. M. is to be taken with the name of the dedicant; no. 6963 
is probably of the same character. 

88 Cf. 3304, 4982, XII 1837 and see pp. 13, 21 and 67. 

89 Cf . Rosch. Lex. II 1 745. 60, 748. 32, 749. 16. 

90 Significantly frequent on coins after the time of Nero. Cf. Rosch. Lex. II 750. 
61. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 13 

finally came to indicate especially the activity of the god as protector 
of the emperors. 91 

IDEA IOVIS 

A peculiar inscription, consisting simply of the phrase IDEA. 
IOVIS, has been found in the Ager Comensis (5462). 'I8ka occurs in 
Cic. Or. iii 10; Ac. i 8.30; Tusc. i 24.58; transliterated to idea, in 
Sen. Ep. 58 med. The Platonic theory of ideas had passed through 
an extensive philosophical tradition and might have become, in a 
crude form, more or less known even to people without much educa- 
tion: in that case, the phrase Idea Iovis may have been used as a 
periphrasis practically equivalent to Iuppiter, a periphrasis like those 
so frequent in Lucretius 92 Iovis Tutela of no. 4243 affords a parallel 
to such an expression as this. 93 Similarly, one finds dedications to 
the Numen or Genius of a deity. 94 

COMBINATIONS 

The largest group of those inscriptions in which the name of 
Jupiter is coupled with designations of other gods is made up of 
dedications to Jupiter with all the gods. The forms of dedication 
employed are as follows: Iovi et dibus deabus (5669), diis deabus 
cum love (5245), . , . et dis cum love (5738), I.O.M. D.D. (2475), 
/. (0)M. dis [de] abu [s] (5609), I.O.M. diis deabus (5784), I.O.M. 
dis deabus (5608), Iovi Opt. Max. et dis deab. (6767), Iovi O.M. qum 
dis deabusque (5661), I.O.M. una cum dibus dia. (5509), I.O.M. et 
diis deab. omnibus (5500, 5633, 5785), Iovi O.M. ceterisq. immort. 
(7870). All but two of these are stated to be in connection with the 
payment of vows: one for the health of the emperors (2475); another 
for that of a patron's daughter and for the crops (5609); a third for 
that of a master (5500); two others for that of the dedicant and his 
family (5661, 5784). Number 5661 involves the erection of a rather 
elaborate altar; number 5738, of an altar and a small temple. A 
dedication to Iuppiter et di conservatores celebrates the escape of a 
soldier from the dangers of battle (5062). 

91 Cf. Wissowa, R. K., 128 and 129 with note; Preller, Rom. Myth. I 208f. 

92 Cf., e. g., iii 43, animi naturam — animum. Cf. also "His Highness" "His 
Excellency" etc. 

98 See p. 12. 

94 See pp. 22 and 68. 



14 Cults of Cisalpine Gaul as Seen in the Inscriptions 

Six inscriptions represent the connection of the god with the 
other members of the triad of the Capitol. Three of these (3242, 96 
3902, 5771) are votive inscriptions; the second runs [Iovi Iuno] 
ni Min. ceterisque dis deabusque, being set up by a freedman on behalf 
of the health of his patron and others. Number 5546 is indecipher- 
able except for the address, I.O.M. Iunoni M.; no. 5588 is in- 
scribed on a square pedestal to the same three gods. The remaining 
inscription (Augusta Praetoria. 6829) is here reproduced from a small 
altar. 

IOVI . IVNON . MINER 
ANTONIA . M . LIB 
APHRODISIA.SCYPHOS.il. 
VENEREM SPECVLVM 
DONVM DEDIT 

An altar as a votive offering is accorded to J.O.M. along with 
Mercury (Suppl. Ital. 896). There is an inscription to Isis Regina, 
Jupiter, Sol and Serapis (3232); another to Jupiter and Sol (8233). 
The latter was found in the ruins of a temple of Isis at Aquileia; it may 
be in honor of Jupiter-Sol, as III 3020 seems to be. Number 5501 
connects the god with the Matrons in a votive offering consisting of a 
large altar terminating at the top in the shape of a shell. Likewise, 
a very large altar in the field about Novaria bears a votive inscription 
(6594) to I.O.M. Matronae indulgentes Mercurius lucrorum potens. 
A very dubious inscription (5726) associates Jupiter with dei penates. 
As indicated on p. 11, J.O.M. Conservator appears with Liber Pater 
viniarum conservator (5543) 96 and Ambisagrus (790) 97 Finally, no. 
1863, from Iulium Carnicum, is reconstructed as follows from very 
crude letters cut on the face of a cliff on the Italian slope of Monte 
della Croce, a hundred feet below its crest and about the same 
distance from an ancient road: 98 [I(ovi) o(ptimo)] miaximo) [Triviis 
quadri] viis ceterisque dib(us) aram o[b solutum merit] o sollemne votum 
d[ed (it)] Hermias susceptor o peris aeterni; titulum immanent, montem 
Alpinum ingentem litteris inscripsit, quot saepe invium, comm[e] 
antium periclitante popu[l]o ad pontem iransitum non p[raeb]uit, 
cur ante Attio Braetiano qiuaestore) eorum viro ornato, viam nov(am) 
demonstrate Hermia. Multanimis fides operisque paratus — unanimes 
omnes — hanc viam explicuit. 

95 Wrongly indexed as 3292 in the Corpus. 

96 See p. 56. 

97 See p. 81f. 

98 Mommsen ad he. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 15 

These dedications to two or more divinities in conjunction are 
often, of course, very useful in determining the provinces and func- 
tions of obscure and less important deities. In the case of the supreme 
god, however, they can offer little suggestion. Once a deity has 
reached such preeminence, he is apt to be invoked on occasion in 
almost any matter and in company with almost any god. 

SUMMARY 

The following summary of the Jupiter cults of Cisalpine Gaul 
leaves out of account the Oriental cults of chap. VI and the Celtic 
cults of chap. VII. 

Without epithet: 1759, 2472, 2799 = 1 1435, 3241, 3903, 4022, 
4047, 4093, 4148, 4188, 4229-32, 4855, 4895, 5006, 5054, 
5093, 5441, 5449, 5594, 6503, 7449, 7459, Notizie 1883. 194 
( = SuppL Hal. 512), 1900.80, Dessau 2992, SuppL ItaL 
161.. 29 

Early cult-titles: Dianus 783; Fulminaris 2474, (putealia) 
1965"", 6778, SuppL ItaL 168; Summanus 3256, 5660; 
Nocturnus 4287; Sanctus 3255 9 

Optimus Maximus (See list on p. 9, n. 64) 117 

O. M. combined with other gods: di deae 2475, 5500, 5509, 
5608-9, 5633, 5661, 5784-5, 6767, 7870; Trivia Quadrivia 
ceterique dii 1863; Matronae 5501, Matronae, Mercurius 
6594; Juno, Minerva 5546; Mercury SuppL ItaL 896; 

Penates 5726 17 

O. M. with additional titles: Augustus 4041; Conservator 
4254, 4241, 5670, 5533, 790; Iurarius SuppL ItaL 1272( = 
Notizie 1886.3) ; Victoria aeterni imvicti I.O.M. 7809 8 142 

Other epithets: Augustus 6955; Victor 5063; Conservator 11,12, 
3243; Custos 8795; Depulsor 2473; Iovis Tutela 4=24=3, Idea 
Iovls 5462 9 

Combined with other gods (not including combinations with 
J.O.M.): Isis, Sol, Serapis 3232; Sol 8233; Juno, Minerva 
3242, 5588, 5771, 6829; Juno, Minerva ceterique di deaeque 
3902; di conservatores 5062; di deae 5245, 5669, 5738 (Cf. p. 
13 11 

Total 200 



16 Cults of Cisalpine Gaul as Seen in the Inscriptions 

MARS 

Rather striking, especially when one considers the large number 
of inscriptions to certain little known deities, like Belenus, is the 
small representation of the god Mars, whom we might naturally 
expect to be prominent anywhere in an empire that ruled the world 
by arms. There are but nineteen references to him all told, and of 
that number all but nine are involved in some combination with other 
gods and special local cults or are for other reasons not fully repre- 
sentative. Of the five addressed simply to Mars," the last two listed 
in the note are votive inscriptions. One (6478) is set up by two 
freedmen in honor of a military officer. 

The old epithet G r a d i v u s 100 appears in an inscription 
found lying on the floor of an ancient shrine; the restoration of this 
shrine by the dedicant is the occasion of the inscription (Aquileia. 
8236). Mars Augustus is the recipient of a votive offering 
(Verona. 3263) and of a figurine with the following inscription (Sub- 

MARTI.AVG 

CONSERVATORI 

CORPORIS. SVI 

MERCVRIALIS . AVG 

N . VII . EX.IVSSV.NVMi 

NIS . IPSIVS . SIGILLVM 

MARMOREVM . POSVIT 
lavio. 5081). On one side of a square pedestal (Vercellae. 6653) is an 
inscription to the emperor Vespasian, on another side in crude letters 
(perhaps a later addition) the words Deo Marti Conserva- 
tor i. Jupiter bears the same epithet in this district. 101 

There are two Celtic titles, Cemenelus (7871) and L e u c i- 
m a 1 a c u s (7862a), attached to Mars' name in inscriptions in 
Cisalpine Gaul; they will be considered in the chapter on Celtic 
Gods. 102 

The other occurrences of the word Mars are in combinations. 
Mars is named (Anauni. 5052) along with the other planets in one 
instance. 103 He appears once each with Appollo (sic) (Ager Novar- 

99 3261, 5064, 6478, 4900, Notizie 1894. 188. 

100 Cf. Ill 6279, VIII 2581. 14635. 17625, XIV 2580-1. 

101 See p. 12. 
"*Seep.84f. 
1M See p. 64. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 1 7 

iensis. 6603), Luna (Aquileia. 794), and Mercury (Aquileia. 795), 
the inscription in the last case being carved in rude, crooked letters 
on an altar. Twice 104 Mars and Minerva are coupled; once 105 the 
association is cum dis deabus. A temple-servant of the god, aeditimus 
Martis per annos XLV, is found in no. 5306 of Comum, a flamen 
Martialis in nos. 4921-2 of Trumplini; Salii are mentioned fre- 
quently. 106 

There is a cryptic inscription to the M a r t e s, apparently, 
found on the walls of an ancient castle (Verona. 3262). Search 
P.FIRMINVS.MARTIBVS.L.P.A. 
C.N.Q.A.ONESIMIANO.V.S.L.M. 
through the indices of the Corpus and elsewhere fails to discover a 
parallel to such a conception; in the absence of that support, accord- 
ingly, I suggest that an unintentional metathesis might have sub- 
stituted this form for MATRIBVS. An expansion of the unknown 
abbreviations would perhaps throw light on the identity of the 
deities. 

Bidden by a vision, L. Petronius Callistratus set up a small altar 
to V i r t u s and B e 1 1 o n a (Novaria. 6507). 

DOMESTIC DEITIES 

Of the domestic group, V e s t a is honored in but three inscrip- 
tions. 107 In one of them only can her name be made out with cer- 
tainty (Arusnates. 3920). Another, carved in uneven lines on a large, 
square pedestal, registers the payment of a vow to her by Q. Cassius 

Verus (Arusnates. 3919). Laelius Tiiti) lib(ertus) sevir et 

Euhodus augustalis set up a monument of some kind at Concordia 
(8655) and provide 2000 sesterces for its maintenance. 

An altar at Patavium is inscribed simply DIS.PENATIBVS in 
letters rude rather than ancient (2802). The Penates are also 
addressed in combination with dei deae (Tergeste. 514). 

1M Sabini. 4901, Bergomum. 5114. Cf. p. 59, n. 76. 

105 Ad Lacum Larium. 5240. 

106 1812, 1978, 2851, 3117, 4347, 4492 (cf. Catull. xvii and notes thereon in the 
Merrill and Friedrich editions), 6431. 

107 For the inf requency of inscr. to the domestic deities as an unfair indication of 
their relative importance, see Fowler, Roman Ideas of Deity, 15. 



18 Cults of Cisalpine Gaul as Seen in the Inscriptions 

LARES 

Two freedmen of Aquileia (791) make a contribution from their 
means to the Lares; freemen of Brixia (4245) and Ceneta (8796), re- 
spectively, offer to them, the one a bronze tablet, the other a rather 
large brazen bowl with the inscription traced on the inside with dots 
made by a pointed tool. Some dedication is made at Aquileia (792) 
by magistri ; 108 what would appear to be the names, now in a mutilated 
condition, of five of these magistri are listed in the inscription, 
two of the men being referred to as socii portorii and bearing names 
which suggest servitude. On a round altar at Ora Genuas (7739) 
it is indicated that the steward of Petinia Posilla, in payment of his 
vow, set up this altar at the cross-roads in honor of the Lares. 109 
D(eis) Laribus is roughly cut on an altar of Anauni (Sup pi. Ital. 714). 
Two men of Augusta Bagiennorum (7689) address the Lares A u- 
g u s t i on what had been an architrave of shining marble; another 
architrave (Benacenses. 4865) bears, in large letters, the words 
Augustis Laribus. A traveler through Aquileia, in accordance with 
a decree of the local senate, 110 adds his tribute to the Lares Augusti 
(8234); to them also is a dedication (4087) made by nineteen slaves 
at Betriacum in 58 B. C, the year of the consulship of Caesar and 
Calpurnius. A small temple is erected to them at Verona (3258) in 
consideration of the health of the emperor Hadrian. We find at the 
same place an inscription (3259), Laribus Agustorum (sic) Dominorum 
nostrorum et Casarum (sic), to which we may compare inscriptions to 
the Genius of the emperor. 111 

On a pedestal of Dalmatian marble bearing traces of two statues, 
runs this legend (Patavium. 2795): Genio Domnorum 112 Cereri. T. 
Poblicius Crescens Laribus Publicis 113 dedit imagines argent (eas) duas 
testamento ex binis sestertiis. Genius and Ceres are plainly the Lares 
whose statues were once above these lines; though one expects 
Penates to be used as a general term to stand for various guardian 
gods at different times, the exceptional character of such a use of 

108 Cf. 3257 on p. 19 and IX 3424 with De-Marchi, II Culto Privato I 114, n. 2. 

109 Following the amended form, 7739 add . This inscr. is to L. Compitales (see 
p. 19); it is cited by Wissowa, R. K., 168, n. 4. 

110 Expanding S(enatus) c(onsulto) p(osuit). 
m Cf. 3104 on p. 20. 

112 Cf. 3259 above to the Lares of the emperors. 
118 See Wissowa, R. K., 170 and n. 6. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 19 

Lares is apparent, for instance, from the last clause on p. 162 of 
Wissowa's Religion und Kultus der Rbmer. An interesting, though 
fragmentary, inscription of Brixia (4440) reads: [M]arcellin(us) 
colleg(io) Larum dedit sestertia duo et dimidium } ut no[bis Rosalibus] 
et Parentalib{us) [sepulcrum decor aretur or something similar]. 114 
The collegium Larum appears also in another inscription (Brixia. 
4432), in which cultores collegi Larum join with others in a tribute 
to their well-deserving patron. In one instance (Brixia. 4340), the 
cultores Larum of a certain XVvir sacris faciundis set up an honorary 
inscription to him. Three free men, magistri, and three slaves, 
ministri, record in an inscription at Verona (3257) that they have 
restored a shrine of the Lares Compitale s, 115 putting into 
position its roof, walls, folding-doors and threshold at their own 
expense. The date is A.V.C. 753. 

GENIUS 

Dedications to the Genius of a private person are sometimes 
without indication of the dedicant. 116 Number 7596 is apparently 
to the Genius of the Petronius of no. 7532, by his parents; 7514 to 
that of an intimate friend; Suppl. Ital. 1286 to Genius P a t r i u s; 
7142 h{pnoris c(ausa). 117 Slaves 118 address the Genii of their masters; 
freedmen 119 thus honor those who are presumably their patrons. 
Number 6951 is to a patron's Genius; 7469-70 are dedications to the 
Genii of their patrons by the guilds of smiths and rag-dealers, respect- 
ively. Likewise, the college of pastophoroi of Industria honors its 
patron, addressing the Genius and H o n o r of a Roman knight, 
curator kalendariorum rei publicae. This inscription (7486) is on a 
large bronze tablet in crude letters, one line still showing traces 
of the silver with which the hollows of the letters were filled. The 
inscriptions to Genius and Honor are uniformly long as compared 
with most religious inscriptions. One (Brixia. 4449) includes the 
information that to the Genius and Honor of three seviri Augustales a 
memorial has been erected by five magistri collegiorum. The portion 

114 Cf . 4016 and 4871 {Rosalia et Parentalia omnibus annis in perpetuum procuranda) , 
2090, 2176, 2315, 4015, 4017, 4410, 7357, and passim. 
116 Cf. 7739 on p. 18. 

116 7236 (to the Genius of a local senator and duovir), 7532, 2212. 

117 Cf. 2947, 7007, 7481. 

118 1868 (with a small altar in payment of a vow), 7143, 7471. 

119 6502, 7238, 7505, Notizie 1904. 40 (in good letters of the first c). 



20 Cults of Cisalpine Gaul as Seen in the Inscriptions 

of the inscription of most concern to us is as follows : Gen(io) et hon(pri) 
(of the three seviri), d(atis) in tutel(am 120 sestertiis) n{ummis mille), 
ut d(ie) K. Febr. sacrif(icetur), et in profusione(m 121 sestertiis) n{um- 
mis mille (names of the donors). Magistri s(upra) s(cripti) titulo 
honoris usi, datis in tutelam (sestertiis) niummis mille), ut ex usur(is) 
eorum quod anniis) die III id(us) Apriles per officiates 122 sacrificetur, 
et oleo et propiinatione) dedicaver(unt). 123 That is, the five officials 
provided the inscription and the first two thousand sesterces at their 
own expense, then added a thousand sesterces in their official capa- 
city for another sacrifice. 124 In 5869 (Milan) the guilds of smiths and 
rag-dealers of the place invoke the Genius and Honor of Magus 
German (us) Statori(us) Marcian(us), Roman Knight equo publico, 
and the Juno of his wife, Cissonia Aphrodite, patrons of the guilds. 
Number 5892 (Milan) is of the same type. Four times in all 125 there 
occur inscriptions addressed to the Genius of a man in combination 
with the Juno of a woman. 

The common practice of supplicating the Genius of the emperor 
is represented by the line GENIO PRINCIPIS (Vicetia. 3104) and 
no. 2795 on p. 18. For Genius Lib(eri) Aug(usti) see no. 326 on 
p. 56 under Liber. 

We come next to evidence of the worship of the Genii of various 
groups: of guilds, a town, colonies, counties. The Genius of the 
guild of rag-dealers of Alba Pompeia is honored in a tribute to the 
memory of a Roman knight paid by his mother and sister (7595). 
The Genius of the guild of dray-men appears in a Brixian inscription 
(4211). A monument which seems to have been transported from 
Greece 126 is inscribed: Veneri sacrum et Genio collegi aug(usti) Corinth- 
(i) (Altinum. 8818). A fragmentary inscription in Notizie 1915, 
p. 145 may be classed here, and perhaps the G.C.D. of 2794 is to be 
expanded G(enio) C(ollegi) D(endrophororum) ; no. 7363 from Segusio, 
Maric(ae) Miner (vae) et Geniio) aer(. ..)sacr(um), probably had to do 



120 Cf., for parallels to this phrase, 4294 (p. 35), 4416, 4418, 4488, 5005 (p. 51.). 

121 Cf. Marini, Frat. Arv., p. 562; Fabr. pp. 147, 182. 

122 Cf. 4488-9, 5272; De-Marchi, II Culto Privato, II 147. 

123 Cf. 5272. 1. 25. 

124 Mommsen ad. loc. 

125 5869 above (to the Genius and Honor of a man and the Juno of his wife) , 6950 
(on a base supporting a Hermes), 7237 (by a slave), 7593 (by a slave or freedman). See 
p. 23f . for inscriptions to the Juno of a woman. 

126 Mommsen ad loc. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 21 

with a guild of coppersmiths. At the same town, the Genius of the 
Municipium Segusinum is the recipient of a marble tablet, put up in 
accordance with the terms of a woman's will from the funds left 
after the construction of some monument in honor of Vertumnus 
(7235): no. 7234 is addressed to the same spirit, and SuppL Ital. 958 
to Genius Municipii Industriensis by a sevir augus talis. A decurio of 
Brixia pays his tribute to the Genius Coloniae Civicae Augustae 
Brixiae (4212); no. 4202 is probably in honor of the same spirit and 
Bergimus. 127 We find also Genius pagi Livi (Trumplini. 4909), 
Genius populi pagi Iu[li] (Ibid. 4911), and Genius pagi Arusnatium 
in combination with the nymphs. 128 With the Matrons are associated 
the Genii Ausuciatium, 129 and no. 5216 of the same place, which 
begins Genio Asc, may be an address to the same spirit, though 
a man's name is an alternative explanation. 

Besides the combinations of Genius with Venus (8818), Bergimus 
(4202), Nymphae Augustae (3915), Matronae (5227), and Marica 130 
and Minerva (7363) already cited, there are to be added those with 
the Manes (Pola. 246) and Numen (Fines Cotti. 7212). Genii are 
occasionally represented in carvings on sepulchral and other monu- 
ments, e. g., 2044, 4085. 

Comparable in conception with the protecting Genius of a man 
or group is the T u t e 1 a who sometimes appears. An inscription 
at Verona (3304) runs: Tute[lae] dom[us] Rupil[ianae] etc. 131 A 
decurio of Brixia pays a vow (Riva. 4982) to Tutela August a. 132 
Number 4243, mentioned before in connection with certain ideas in 
the Jupiter cult, 133 and involving the payment of a vow to lovis 
Tutela, 1 * 4 suggests the sort of use out of which arose the conception 
of Tutela as an independent spirit. As the Roman about to enter 
some contest, in praying to Jupiter Victor had his mind mainly on 
the epithet rather than the god, as one may say, and thus that epithet 
presently was furnished forth with a personality of its own as Victoria ; 



127 See p. 90. 

128 Arusnates. 3915; see p. 90. 

129 Ad Lacum Larium. 5227. 

130 See p. 27. 

131 Cf. De-Marchi, 11 Culto Privato II 44 and I 80, also p. viii, n. 2. 

132 Cf. Bull, tpigr. de la Gaule I 163. 

133 See p. 13. 

134 See pp. 12 and 57, n. 55. Cf. XII 1837, though there are two possibilities of 
interpretation there. 



22 Cults of Cisalpine Gaul as Seen in the Inscriptions 

so, from praying for the protection of Jove there was no very far cry 
to praying to it: the Iovis Genio of I 603.17 affords a close parallel. 
Preller 135 regards Tutela as a female counterpart of Genius; which 
makes her a Juno 136 or, as he prefers to identify her, Fortuna. Wisso- 
wa 137 attempts no such identification, but refers to Tutela as a 
goddess who ultimately attained some independence from Genius 
and appealed especially to women worshipers. After reviewing 
several interpretations, De-Marchi 138 inclines to the view that 
Tutela is Genius; favoring that understanding of the identity of the 
spirit, as against those which make it a female counterpart of Genius, 
is the invocation, Genio urbis Romae she mas sive feniina, 139 which 
goes back to the period in the history of Roman religion when 
deities were conceived of as daemonic and sexless or of uncertain 
sex. 140 

JUNO 

Three votive offerings are made to Juno without cult-titles: 
no. 4224a on a tiny cippus at Brixia, no. 2087 at Asolo, and no. 2798 
on a bronze tablet of Patavium. With regard to the last, the editor 
of the Corpus quotes an interesting statement from Livy (x 2.14): 
rostra navium spoliaque Laconum in aede Iunonis veteri fixa multi 
supersunt qui viderunt Patavii. Livy may well have talked with 
some of his fellow townsmen who had seen these ex-votos. Gran San 
Bernardo furnishes a brief inscription to Juno Augusta (Notizie 
1887.469). Tib(erius) Cl(audius) Hilarinus of Camunni and Val- 
eria) Prima, his wife, pay a vow (4939) to Juno R e g i n a, as does 
Luculena Tatias of Riva (4938). The remaining inscription of this 
last-named cult (Albintimilium. 7811) illustrates the often compli- 

IVNONI REGINAE SACR 
OB HONOREM . MEMORIAMQVE VERGINIAE . P . F 
PATERNAE . P . VERGINIVS RHODION LIB . NOMINE 
SVO ET METILIAE TERTVLLINAE FLAMINIc VXORIS 
SVAE ET LIBERORVM SVORVM VERGINIORVM QVIETI 

185 Rom. Myth. II 185, 202; I 87. 

136 See p. 23f for this conception of Juno. 

187 R. K., 179; see n. 2 there for a list of occurrences. 

188 Op. cit. y p. viii, n. 2. 

189 Serv. Aen. ii 251. 

140 Cf . Fowler, Rom. Fest. 67, 73. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 23 

PATERNAE RESTITVTAE ET.QVIETAE 
S P P 

cated motivation of inscriptions. It is inscribed to Juno, but also in 
memory of the dead daughter and further dedicated to what one could 
almost call a deified abstraction, the Quies of the dead. 141 For an 
inscription to Juno Luna Regina (Verona. 3233) see p. 62 under Luna. 
The rest of the inscriptions to Juno involve that conception 
which associates her with Genius in the private cult; they are to the 
several guardian spirits of individual women. Number 6954 (Tau- 
rini), from the pedestal of a bust, is dedicated to the Juno of Tullia 
Flaminica Julia Augusta. 142 A libertus and liberta in no. 7472 (Indust- 
ria) appeal to "the Juno of our Julia;" similarly, Albanus, dispensator 
and probably slave, 143 addresses "the Juno of our Cornelia" (Ticinum. 
6407) : nostri is used in the same way with the names of patrons and 
masters elsewhere. 144 In the following inscription on an altar (Pola. 

C.FANNIVS.PSALMVS 

SIBI.ET. 
FANNIAE. C.LIB.NOE 

IVNONI.EIVS. 

FANNIAE . PRISCAE 

V.F 

160), a difficulty presents itself. While the names Psalmus andiV^e 
strike one as Oriental and incongruous, the real trouble lies in the 
phrase Iunoni eius in the fourth line. Mommsen's comment is: 
u Iunoni eius seems to have been added on this account, in order that 
it might be known that she was dead by the time this inscription was 
set up." This requires the understanding of another connective 
before the name of the second woman. Mommsen's reasoning 
as to the phrase in question is to be accepted only in lieu of a better, 
for an inscription to a woman's Juno would ordinarily prove that 
she was alive, not dead. A more normal expression is the sibi et dis 

141 As a matter of Latinity and of the Roman attitude toward death, the word 
restitutae is surprising here, being more appropriate to one who has recovered than 
to one who has died. "Restored to the earth from whence she came" is, I think, a 
modern rather than an ancient commonplace. 

142 She appears also in 7629. 

143 Cf . VI 64, servus dispensator. 

144 No. 7143, 7471, 7505, 7593; cf. 3259 on p. 18. 



24 Cults of Cisalpine Gaul as Seen in the Inscriptions 

manibus Iuliae Fortunatae uxoris of no. 3494, used with the V.F as 
here. 

For comparison with what precedes, and for inscriptions to the 
Juno of a woman in combination with the Genius of a man, see nos. 
5869, 6950, 7237, 7593 on p. 20. To be compared, likewise, with 
dedications in honor of the Genius of a canton 145 is an inscription of 
Bergomum (5112): IVNONI (in antica), PAGI/FORTVNENSIS 
(in postica). 

The numerous inscriptions invoking Junones do not have 
to do with these guardian spirits with which we have been dealing; 
nor do they so vitally relate themselves to the Juno cult in general 
as to the Celtic-German cult of the Matronae or Matres, 146 since 
Iunones became practically a variant for the latter names in Cisalpine 
Gaul and elsewhere. The correctness of this statement is attested 
not only by a consideration of the different conception of the Junos of 
the private cult from that of these Matrons collectively worshiped, 
but also by the occurrence of inscriptions to Matronae Junones 147 
and Junones Matronae. 148 I have accordingly thought best to post- 
pone discussion of these divinities to the section on Matronae in the 
Celtic group. 

The several instances of the Jupiter-Juno-Minerva combination 
may be found listed under Jupiter. 149 The only other combination in 
which Juno appears is that with Feronia. 150 

SATURN 

To Saturn there are four votive offerings with no epithet in 
the accompanying inscriptions, 151 besides an inscription from Arus- 
nates (3916) and the reference to the planet Saturn in connection with 
other planets in 5056 (p. 64). There are also four votive inscriptions 
to Saturnus A u g u s t u s. 152 Part of a pillar of red marble is 
distinguished with an inscription to Saturnus Conservator 



146 See p. 21. 

146 Cf. Wissowa, R. K., 191. 

147 No. 5450; see p. 88. 

148 Nos. 3237, 5249; see ibid. 
"Seep. 14* 

160 See no. 412 on p. 47. 

161 2382, 5022, 5068a-9. 

162 3291-2, 5024, 8844. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 25 

(Verona. 3293). The next inscription — to D o m i n u s Saturnus 153 
— appears on a bronze plate from which a balance was afterward 
made in such a way that part of the inscription was cut off, part 
concealed by the cheeks of the balance 154 which were added. There is 
an altar also to D(ominus?) Saturnus (Tridentum. 5023) in payment 
of a vow. Ten dedicants join in a well-cut inscription to D(ominus?) 
Saturnus Augustus (Anauni. 5068). D(ominus?) S(a n c t u s?) 
Saturnus is given a small altar (Riva. 5000) and a statue resting 
on the square pedestal on which a dedicant of Tridentum has re- 
corded the preservation of his own and his family's health (5021). 
An inscription to Deus Alus Saturnus (Brixia. 4198) will be 
met later (p. 90) among the Celtic deities. Curatores Saturni are 
to be noted (5067). 

BONA DEA 

Aquileia provides all the inscriptions to Bona Dea. The only 
one without epithet is no. 847: M.B.D.D.D: the initial only (M) of 
the dedicant represents a practice not uncommon; 155 the D.D, stand- 
ing as it does at the end, is almost certainly for donum dedit or some 
similar phrase, and Bona Dea is the most obvious expansion of the 
rest. Number 756 addresses Bona Dea Augusta. The following 
(760) may be a dedication to Augusta Bona Dea Castrensis, 

A V G V S T A E.B onae Deae? 
CASTRENSI . EX 

FERONIA.LIBANI.LIB 

TI.CLAVDIVS.STEPHAN i lib. 
though it has been referred to Julia Domna mater castrorum. 15 * The 
right edge is missing and there is a crack roughly parallel to the 
fracture at the right, without, however, making the portion affected 
illegible. The phrase mater castrorum appearing after the names of 
certain of the empresses, being a set formula of honor, would not be 
apt to be altered into castrensis or any equivalent phrase; it is un- 
likely, then, that Julia Domna is meant here rather than Bona Dea. 
Whether we should understand castrensis to indicate "goddess of the 
camp" or, more specifically, "goddess of Castrum " is not so 

153 E. bank of L. Benacus. 4013. 

164 Cf. Vitr. x 8. 

156 Cf. nos. 3252, 4158, 4215, 4218, 5562. 

m Mommsen ad loc. Cf . VI 30854. 



26 Cults of Cisalpine Gaul as Seen in the Inscriptions 

certain in the light of VI 70, beginning Bonae Diae Castr. Font., 
where one is to expand Castr(i) Font(anorum) or some such unknown 
place-name. 157 Bona Dea P a g a n a (762) is the recipient of an 
offering from two of her magistrae and of a temple from two of her 
ministrae. Orelli compares his no. 1521, to Bona Dea Agrestis. 



BONAE. DEAE. PAGANAE 
RVFRIA. C.F. FESTA 
CAESILIA.Q.L.SCYLACE 

MAGISTRAE 
D . P . S 



DECIDIA. L. F. VAVLIna 

ET.PVPIA.L.L.PEREGRINa 

MINISTRAE 

BONAE . DEAE 

AEDEM . FECERVNT 

D . P . S 



In no. 757, likewise, three magistrae, and in no. 759 one, are men- 
tioned. 158 The Augusta Bona Dea C e r e r i a of no. 761 in the 
same locality is also essentially Bona Dea. 159 The juxtaposition with 
other inscriptions to the goddess and the adjectival form of Cereria 
are in favor of this; cf. also VI 72 (Bona Dea Hygia 160 . On the other 
hand, in VI 76 (Bona Dea Venus) and Eph. Epigr. II 649 (Bona 
Dea Juno) Bona Dea is plainly the epithet. The discovery of the 

AVRIBVS 

B.D.D 
PETRVSIA 

PROBA 
MAGISTRA 



inscription above (Aquileia. 759) with others to Bona Dea, and 
the fact that a priestess is mentioned, are against expanding B (eleno) 
D(eo). The auribus is the real difficulty. Though ear-rings are 
occasionally dedicated to deities {vita Alexandri 52 is cited), yet 
this form of dedication is extraordinary. 161 The best explanation is 
given by R. Peter: 162 

187 Editors ad loc. 

188 See Rosch. Lex. F 790. 45-52. 
169 See Mommsen ad loc. 

160 Mommsen would identify also (see his note on 761) with Bona Dea the Mater 
Deum Magna Cereria of 796, found at Aquileia like the others above; but there is no 
adequate evidence for such complicated syncretism here. See p. 95. 

1,1 See Mommsen ad loc. 

M Rosch. Lex. I 1 791. 65 to 792. 25. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 27 

In ihrem Temple zu Rom befand sich eine Apotheke, aus der die Priester- 
innen Heilmittel verabreichten; man verglich sie mit Medea (Macrob. i 12. 26) 
und identificierte sie mit Hygia (Henzen, Bullet, d. Inst. 1864, p. 33 u. 63f.); sie 
erhalt das Symbol der Schlange (so auf dem Altar CIL VI 55; Plut. Caes. er- 
wahnt ein Tempelbild der Bona Dea mit einer Schlange); in ihrem Tempel 
hielten sich Schlangen auf (Macrob. a. a. O.) ; CIL VI 68 wird ihr die Heilung von 
Augenleiden zugeschreiben; aus gleicher Veranlassung erhalt sie den Beinamen 
Oclata d. i. oculata (CIL VI 75) vgl. Preller, Ausgew. Aufs. 309f, Detlefsen im 
Bull. d. Inst. 1861, p. 177ff, Bruzza in Ann. d. Inst. 33, 1861, 387f.) 163 Vielleicht 
gehort hierher die Bona Dea Lucifera (CIL VI 73), falls das Beiwort sie nicht 
etwa als Geburtsgottin bezeichnet. Auf Kraftigung einer Kranken muss die 
Widmung Bonae Deae Conpoti (CIL VI 71) bezogen werden, auf Befreiung von 
einem Ohreniibel Dedikation Auribus Bonae Deae = Bonae Deae Auritae, wit Oclata 
(CIL V 759) u.Mommsen das., Jordan bei Preller a. a. 0. 404, A. 2; vgl. Auribus 
Aesculapi et Hygiae CIL III 986 u. Friedlander, Sittengesch. 3, 5 539. 

The goddess is addressed (Aquileia. 8242) along with the Parcae 
in an inscription carved in very small, beautiful letters on an altar. 
Decidia Egloge gives the altar to the Parcae and a silver phial to 
Bona Dea. 164 

Marica, adopted from Minturnae in Campania, some- 
times loosely identified with Bona Dea 165 or the consort of Faunus 
under other names, appears in an inscription which Mommsen 

MARIC . MINER . ET . GEN . AER . SACR 
warns us may be interpolated, if not a forgery entire (Segusio. 7363). 
Worth noting also in this connection is the inscription (3303) to 
S i 1 v a n a e on p. 31 and the discussion there, though I cannot 
point to any instance of the singular Silvana = Fauna = Bona Dea 
as Silvanus = Faunus. In the same general group of deities con- 
cerned in the fructification of animal and vegetable life are the 
Florentes, "gottliche Personifikationen der Blute (vgl. Flora) 
oder der Jugendkraft" m an inscription to whom was found near 
Montona (408). 

Uannee fipigraphique (1913.14) publishes an inscription from 
Istria which accompanies a votive offering toTerraMater, 

168 Mommsen on VI 75: Deae cognomen quod est oclatae videtur explicari collato 
titulo a Felice publico Bonae Deae agresti posito ob luminibus restitutis n. 68. 

lM See p. 52. 

166 See Peter in Rosch. Lex. IP 2375 for this identification of Preller's among 
others. Cf . Preller, Rom. Myth. 1 412f . 

1M Steuding in Rosch. Lex., s. v., I 2 1487. 



28 Cults of Cisalpine Gaul as Seen in the Inscriptions 

and Sup pi. Ital. (169) another in which a knight and sevir of Aquileia 
is the donor. 

SILVANUS 

Bona Dea appeared variously in the Roman Pantheon as the 
daughter or wife of Faunus; 167 but before that the phrase Bona Dea 
had existed as an epithet of Fauna, wife, sister or daughter of 
Faunus. 168 To Faunus or Fauna, as such, no inscriptions are found 
in Cisalpine Gaul. 169 When one looks beneath the surface, however, 
he finds the former represented in the person of the later Silvanus, 
so popular with the common people and in the outlying districts of 
the West. So Wissowa 170 speaks of a relationship "zwischen Silvanus 
und Faunus. . . . von denen letzerer als der altursprungliche Gott 
in Staatskulte alleinige Verehrung geniesst, dagegen in der privaten 
Religionsiibung durch Silvanus vollig zuriickgedrangt worden ist." 
The inscription below (Aquileia. 815) introduces Silvanus with a 

SIL V ANO 

SACRvM 

SECTORES 

MATERIARVM 

AQVILEIENSES 

ET . INCOLAE 

POSVERVNT 

ET . MENSAM 

typical background. The habitat of the god is properly the wood, 171 
though he appears frequently in a somewhat more civilized setting. 172 
In Serv. Aen. viii 601 Silvanus is said to be vXucdsOeos, hoc est deus 
T7/s v\r)s or, as Servius later points out, deus materiae. The ambiguity 
there of the last word does not invalidate the citation. The lines 
below (Ateste. 2477), probably to Silvanus, seem to have the same 

L.MINVCIVS.L.L.OPTATVS 
S.V.S.L.M.IDEM.STRAVIT 

167 But see under Fonio, p. 91. 

168 See Rosch, Lex. I 1 789. 

169 See Wissowa, £. K. 216. 

170 R. K. 53; cf. 213 and Preller, Rom. Myth. I 392. 

171 See Preller, ibid . 

172 See Wissowa, R. K. 214. There are many inscr. to the god even in the city of 
Rome; he was worshiped in parks and gardens there (Preller, op. cit. I 396). 



Cults of Cisalpine Gaul as Seen in the Inscriptions 29 

back-ground. One may assume, with some probability at least, that 
the offering consisted of some piece of rustic construction 173 and that 
the man who dedicated it also laid a floor or pavement for the building 
or precinct. Four inscriptions are on altars, rudely constructed 
in all probability, 174 as comported with the sphere of the god's 
activities. The altar of no. 8243 (Aquileia) was in a rustic hut, 
no. 5800 (Mediolanium) was very roughly cut, and no. 7704 (Augusta 
Bagiennorum) is found on a small altar with carvings: at the left of 
the lettering, an animal lying on a rock, — at the right, trees, — and 
below, Silvanus holding a branch with a dog beside him. 175 There is 
something artistically appealing in the constant effort of the ancients 
to suit the offerings to the various gods; and the presentation of 
natural, often crude, objects to this god of the out-of-doors is com- 
parable to the worship of God by the Druids in God-made forests 
only, and to the altars of the Hebrews wrought of earth or un-hewn 
stone. 176 In no. 3297-8 (Verona) a stag balancing on two feet forms 
a part of the ornamentation of the large, square pedestal on which 
is preserved a hopelessly corrupt inscription. Number 5119 
(Bergomum) records a votive gift of a statue and a temple to [S]il 
[vanus] "pro bene adorato numine." Slaves are three times 177 
the dedicants of votive offerings, in no. 5557 in consideration of the 
health of one who is probably the master. Three or more dancers 
pay a vow in one instance. 178 Again, in no. 3295 (Verona), for 
example, it is a sevir who makes the dedication and six fasces are 
graven on the reverse side of the stone. 179 

D e u s Silvanus is the form of dedication in no. 5544 (Infra 
Lacum Verbanum) and no. 7876 (Cemenelum), votive inscriptions; 
Daeus Santus Silvanus in a third (Pola. 8136). The epithet 

173 Cf. Wissowa, R. K. 214, n. 5; Preller, Rom. Myth. I 393. 

174 This inscr. is cited with 815 above in Preller, op. cit. I 394, n. 1; see Wissowa, 
R. K. 214. 

176 No. 5538 is the fourth inscr.; cf. the altar to S. Aug. in Suppl. Ital. 168. 

176 Exodus xx 24-5. 

177 Nos. 3296, 5457, 5557. 

178 Infra Lacum Verbanum. 5548; cf. 2383 under S. Aug., p. 30. 

179 The remaining inscr. contain nothing distinctive excepting such evidence as 
is offered, by a study of the names of the dedicants, as to their social status, — a study 
which, for this and the other gods, will be found in chap. IX on p. 96ff. The other 
inscr. are: 816, 2478, 4288-9, 4947, 5118, 5481, 5524, 5526, 5564, 5707, 5717, 5799, 7364, 
7875, 8900-1, Notizie 1897. 234= Suppl. Ital. 626, Suppl. Ital. 742. 



30 Cults of Cisalpine Gaul as Seen in the Inscriptions 

Sanctus here intended is interpreted 180 as marking the oversight of 
property and boundaries exercised by the god. D(eus) S(anctus) 
S(ilvanus) Aug(ustus) is seen in Sup pi. Ital. 715. Silvanus A u g u s- 
t u s is worshiped on every hand. 181 Above the lettering of no. 2383 
(Ferrara), in which a dancer, 182 C. Ingenuvius Helius, announces 
the payment of a vow, there is represented on the stone a youth 
with long hair, having the ends of his girdle thrown over his left 
shoulder and holding a sickle in his right hand, a pine branch in his 
left. The dog, which appears so frequently in these portrayals of 
Silvanus, 183 and is appropriate to his function as a guardian of 
property, is sitting at the left. In contradistinction to the crude 
lettering of the rustic inscriptions to this divinity are the elegant 
letters of nos. 824 and 833 from Aquileia; in the case of the latter 
on a square urn with fine carvings on three sides. Six other dedica- 
tions, 184 in addition to these two, are by those denominated as freed- 
men; with them belong, doubtless, inscriptions set up by the seviri 1Sf> 
or in honor of them. 186 An inscription (820) is set up by a vilicus f one 
(5007) by a knight, another (825) in honor of a soldier. The re- 
mainder are more noncommittal. Number 7146 (Pedemontanae 
Incertae) shows, below the lettering, a half-naked man standing 
and holding in his right hand a shepherd's crook, sharp below and 
terminating in some sort of ornament above, in his left a branch. 
Near him is a dog sitting and a tree. A picturesque touch is given 
in the following inscription [Verona. 3302: Silvano fel(ici), u * P. 
Falerius Trophimus, venator, ornamentis decurional(ibus)], by the 
presence of the word venator. lSd Perhaps we may couple the god's 
epithet, Felix, not elsewhere found in this district, with the man's 

180 See Preller, Rom. Myth. I 396; Wissowa, R. K. 213. 

181 It is quite customary (cf. Preller, op. cit. I 394, n. 1) for S. Aug. to be regarded 
as the protecting spirit of the emperor and his house. In none of the numerous inscrip- 
tions to that god in Cisalpine Gaul, however, is there any reference to a member of the 
imperial house. 

182 Cf . no. 5548 on p. 29. 

188 Cf. no. 7704 on p. 29 and 7146 below, for example, and Wissowa, R. K. 214. 
184 Nos. 821, 826, 829, 832, 3300, 8244. 

186 Nos. 819, 827, 3299. 
188 Nos. 827-8,830. 

187 Nos. 818, 822-3, 831, 3301, 4290, 7146, Suppl. Ital. 168. 

188 Oxfeliicissimo), as the Corpus index has it. 

189 Cf. Wissowa, R. K. 215, line 12 and CIL VII 451. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 31 

epithet, Venator, and guess that Trophimus had had a lucky day's 
sport and was making acknowledgment to the appropriate god. 

Out of sixty-one inscriptions to Silvanus, only one (Aquileia. 
8245, to Silvanus Augustus and Mercury) involves any combination 
with another god. This fact, taken with the large number of inscrip- 
tions (second only to the number of those to Jupiter among the 
Roman gods), proclaims the strong hold which the cult had in 
Cisalpine Gaul, as elsewere. 190 In other parts of the Empire Silvanus 
appears more frequently in combinations. 191 Two inscriptions, 
not counted above, reflect a later adaptation of the cult, or, more 
correctly speaking, a later transference of terms. Calybe pays a 
vow (Aquileia. 817) to the S i 1 v a n i, Flavia Donata (Verona. 3303) 
to the S i 1 v a n a e. These plurals have to do with the taking over 
of the names Silvani and Fauni as synonyms for Satyri — owing to 
Greek influence, of course — just as Silvanus was made equal to Pan 192 
or Silenus. Similarly, Silvanae became a variant for Nymphae. 
All this confusion was helped on by the poets and even by prose 
writers, who used the terms indiscriminately for the sake of variety 
or other literary effect. 193 

VIRES 

The attendants on this rustic god Silvanus were represented in 
later time as Nymphae and Dryades, but originally as Vires or Virae. lu 
The word Vires has such widely different associations as those with 
Virbius, 195 with Mater 196 and with Mithras; 197 but in most of the 
occurrences in Cisalpine Gaul it is to be applied to the associates of 
Silvanus. 198 To the Vires there are three votive offerings; 199 in the 
description of all three there is mention made of crude carving, quite 
in harmony with the interpretation of the divinities as wood-nymphs. 

190 It was prevalent in the Gauls and Germanies generally; e. g., Gallia Nar- 
bonensis reveals 45 inscr. In the city of Rome there are 124. 

191 For a list of such combinations see Preller, Rom. Myth. I 396, n. 1. 

192 See id. I 397; Wissowa, R. K. 215. 

193 See Wissowa, ibid., n. 10-13. 

194 See Preller, op. cit. I. 397. 

196 See Wissowa, R. K. 249. 
198 See p. 73. 

197 See p. 32. 

198 Cf. Preller, op. cit. I lOOf. 

199 Nos. 1964, 2479 (?), 8247. 



32 Cults of Cisalpine Gaul as Seen in the Inscriptions 

> ™ H < 

> S« Gfl 70 
L . ANTONIVS ^ g • £ 



* 



VIRIBVS !j # £3 



t/3 



V.S.L.w w 



2wo^ 



3 w 



Number 8247 (Aquileia) is here reproduced. The more rudely cut 
inscription on the side of the altar, says Mommsen, corrupta a 
quadratario sic emendanda est: Viribus Festus Ursionis Aug(usti) 
li[b(erti)] s[e] r(vus) ara{m) vot(o) rest{ituit). Number 1964 is also on 
an altar. L. Terentius Hermes, sevir, had an inscription (Aquileia. 
8248) set up to the Vires Augusta e. Another inscription (Ager 
Mediolaniensis. 5648) addresses these goddesses along with the 
water-nymphs called Lymphae (here spelled Lymfae). 200 In no. 
4285 (Brixia) the inscriptions, on the one side Neptuno V.S.L.M., 
on the other Viribus V.S.L.M., favor the interpretation of Vires as 
water-nymphs in that case. 201 The payment of vows to the Vires 
and Deus Magnus Pantheus is recorded in no. 5798 (Mediolanium). 
One might perhaps regard the latter as Silvanus Pantheus, and so 
connect both Pantheus and Vires here with the cult of Mithras. 203 
An inscription to Vis Divina (Aquileia. 837) — for which I find no 
parallel elsewhere — by reason of the singular number and the modify- 
ing adjective, I should consider the deification of an abstract idea 204 
rather than one of the Nymphs. 

FONTES, NYMPHAE, LYMPHAE 

In other districts 205 Fons is invoked without epithet, in which 
case there is more probability of a reference to an original god 
Fons. 206 A small altar here (Aquileia. 8250) bears the following doubt- 
ful inscription, which may be more plausibly assigned to Fontes A u g- 

200 Cf. Nymphae et Vires Augustae of XI 1162. 

201 Cf. Neptunus et di Aquatiles of 5258 on p. 35. 

202 Cf . VI 695, VII 1038. 

208 See p. 31 and Cumont, Textes et Monuments Figures Relatifs aux Myst&res de 
Mithra I 147f . 
204 See p. 68. 
2 « E. g., see VI 152-3. 
20 « Cf. Fowler, R. F. 240. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 33 

u s t i than to other deities, though Fonio 207 is a possibility : Fonibius) 
Aug(ustis), Heracla posiuit). To Fontes D i v i n i is the votive 
inscription no. 4938 (Camunni); and a certain Agrycius (Mediola- 
nium. 5766) has set up a gift toFons Perenni s. 208 Two inscrip- 
tions of Aquileia stand in honor of Fons B e 1 e n u s; 209 and no. 8250 
may likewise have been intended as Fon[t]i Beileno) Aug{usto) etc. 
Closely associated with Fontes 210 and often identical were the 
N y m p h a e and L y m p h a e, representing a Hellenized form 
of the early worship of springs in Italy. An ex-soldier in no. 2476 
of Ateste pays his vow to the Nymphs. Number 5224, near Lacus 
Larius, is a mere scrawl, 211 but Mommsen thought he could recognize: 
[Ny] nfab(us) e viso Naice donu(tn) ; below the characters are two foot- 
prints: the dedicant in no. 4918 also is a woman. In an inscription 
of Arusnates (3915), C. Papirius Threptus honors Nymphae Augustae 
et Genius Pagi Arusnatium: the lettering is well-done and clear, and 
the appearance of a knife, other instruments of sacrifice, and a victim 
in the decorations suggests that it is cut on the surface of an altar. 
The victim is a brood-sow: such is the offering made by Martial 212 
to one of the Nymphs and Horace 213 mentions the placating of a 
Genius with a porcus bimestris; indeed, swine are the preferred animals 
of sacrifice for gods of the private cult in general 214 and to the whole 
group of deities of the earth, who commonly, however, accept a blood- 
less offering. 215 The inscription below (Vicetia. 3106) associates two 
group-names which became practically synonymous. The Lymphae 

NYMPHIS LYMPHISQ 
AVGVSTIS.OB REDITVM 

AQVARVM 
P.POMPONIVS 
CORNELIANVS .C.I 

VT . VOVIT 

207 Cf. nos. 757-8 on p. 91. 
108 Cf . Ill 3382, 10462. 

209 Nos. 754-5. 

210 Cf . Fontibus et Nymphis in VI 166. 

211 Cf. p. 98 for the incorrect spelling in this cult as an indication of the type of 
dedicants. 

212 vi 47. 5. 
218 Carm.iiil7. 15. 

214 Cf . De-Marchi, // Culto Privaio I 92f . 
216 Cf . Fowler, R. F. 295. 



34 Cults of Cisalpine Gaul as Seen in the Inscriptions 

appear also with the Vires (5648), as noticed on p. 32, and with 
Belenus. 216 

There is one inscription of Laus (6353) to M e f i t i s, 217 the god 
of subterranean vapors, which reads in good letters : Mefiti L. Caesius 
Asiaticus } Sevir Flavialis, aram et mensas quattuor dedit, l(oco) d(ato) 
d(ecreto) d{ecurionum) . 

NEPTUNE 

Number 7457 (Vardagate) represents, below the brief inscription 
to Neptune: a half-nude figure at the left; at the right, a man clad in 
a toga, raising a bough, and walking with face averted from a bull; 
behind him, a man holding a bowl in his hand and restraining the 
bull. The decorations of this monument seem to indicate a more 
nearly Italic conception of Neptune than does the following inscrip- 
tion, for instance. The bull, while a favorite beast of sacrifice in 
several cults, belonged peculiarly to the suovetaurilia of the agricul- 
tural rite; and Neptune must have been connected with inland 
activities of this sort, presumably in relation to water-courses. In 
no. 7850 (Pedo) he is portrayed, in his Hellenized form, in the center, 
standing in a skiff and holding a horn in his right hand, in his left a 
trident driven into the ground. On each side of this figure and below 
it, are the names of a number of fishermen. As the god came to be 
worshipped by all who had any connection with the sea, so in this 
inscription he is the god of fishermen. It is interesting to note that, 
whereas so frequently there are found a pitcher on one side of an 
inscription and a bowl on the other, here the place of the pitcher is 
taken by a shell. The inscription, as will have been observed, was 
found a relatively short distance from the sea. For whatever sig- 
nificance the facts may have, it may be stated that the inscriptions to 
this god are found at approximately these distances from a body of 
water: no. 5098 between the Ollius and Sarius rivers, no. 6565 near 
the Ticinus and twenty miles from Lacus Verbanus, no. 4874 on 
Lacus Benacus, nos. 4285-6 fifteen miles from Lacus Benacus, nos. 
5258 and 5279 on Lacus Larius, no. 328 at Parentium on the Adriatic, 
and no. 7457 at Vardagate near the Po. 

516 Dessau 4867; see p. 89. 

817 Cf. X 130-3 and see R. Peter in Rosch. Lex. IP 2519-21 (esp. 2520. 53-60), 
Wissowa, R. K. 246, Preller, Rom. Myth. II 144 & n. 4, Friedlander, Sittengesch. TV 
201, n. 5, Tacitus, Hist, iii 34. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 35 

Of three inscriptions to Neptune 218 other than those discussed 
above, no. 4874 is set up by the Benacenses as a group. A large 
altar of Brixia (4286) has a votive inscription to Neptunus Augus- 
tus. Number 5258 (Comum) connects the god with Di A q u a t i- 
1 e s. Like the votive inscription to Neptune and Vires, 219 it appears 
to be unparalleled: Neptuno et Dis Aquatilib{us) pro salute et 
incolumit(ate) V.S.L.M. C. Quartius) Secundin(us). To Neptunus 
Deique Augusti is an inscription (Parentium. 328) as reproduced 
below. 

NEPTVNO.DEISQ.AVG 

T. ABVDIVS.VERVS. 

POST.SVB.PRAEFECT 

CLASSIS . RAVENN 

TEMPLO . RESTITVTO 

MOLIBVS . EXTRVCT 

DOMO . EXCVLTA 

IN.AREA D . D 

CONCESSA . SIBI . 
DICAVIT 

Mommsen does not approve of Furlanetti's expansion post subprae- 
fect(uram) in line 3, is dissatisfied with Post- as the beginning of a 
cognomen, but offers nothing else. A certain L. Caecilius Cilo [for 
himself and others, including a P. Caecilius Secundus whom Momm- 
sen (Hermes III 60) identifies with the younger Pliny] 220 bequeathed 
the sum of 40,000 sesterces to his fellow-townsmen of Comum, from 
the interest of which oil was to be furnished them throughout the 
Neptunalia on the Campus and in the public baths (5279). 

VULCAN 

A collective dedication to Vulcan was made (4293) by the people 
of Brixia. At the same place, three men dedicated some small 
monument to Volkanus Augustus, and the guild of dray-men 
provided 400 sesterces for its maintenance (4294). Before the 
principal gate of Aquileia is a votive inscription by a man and a 

318 Nos. 4874, 5098, 6565. 

219 No. 4285. 

220 To Pliny also are to be credited nos. 5262-4. 



36 Cults of Cisalpine Gaul as Seen in the Inscriptions 

woman to Volcanus Augustus (838). Wissowa 221 bases his interpre- 
tation of the cult of Vulcan, to a considerable extent, upon a Brixian 
inscription which begins: 

VOLK MITI 
SIVE . MVLCIBERO 

The word Mulciber 222 is taken by him as referring, not to the softening 
effect of heat upon metals, as has been held by some, 223 but to the 
checking of conflagration by the god. He compares Aen. i 66, where 
Aeolus is said fluctus mulcere, and Volcanus Quietus, invoked with 
Stata Mater ( = quae sistit incendia) by the magistri vicorum at Rome 
(VI 802). The epithet Mitis surely comports better with this 
interpretation than with any idea of smelting; and, like it, mulcere 
is a delicate word to be applied to a seething furnace. Vulcan 
becomes, on this interpretation, the god of the fire-element, considered 
especially as inimical to property; 224 and not the patron deity of 
metal workers. Only one combination with another god is found, 
in a votive inscription (5510): VOLKANO/ET ERQVLI. 

DEI MANES 

Nothing distinctive is to be expected in the realm of Dei Manes, 
who were perforce honored everywhere. Nor do sepulchral inscrip- 
tions, as such, come within the limits of this dissertation. There 
are many representatives of the types beginning with D.M and 
DIS.MANIBVS; two 225 are inscribed DIS DEABVS MANIBVS. 
One tomb of Ora Genuas (7741) is decorated with a winged woman, 
with her knee resting on a bull, striking him with a knife, a decoration 
which suggests that the deceased was a devotee of an Oriental cult. 
Number 7747 of the same place, reading: Intra consaeptum maceria 
locus Deis Manibus consacratus, represents the idea that a certain 
place with its monument is set apart for the dead under the protec- 

221 De feriis anni Romanorum vetustissimi quaestiones selectae, p. xiv ( = Romiscke 
Religions Geschichte, p. 172ff); R. K. 230f; Rosch. Lex, II 3224f. 

222 Cf. XI 5741. 

223 The following are cited as stating this explanation: Paul. p. 144; Macr. vi 5.2; 
Serv. Aen. viii 724 (as one of three explanations). 

224 The Romans, having poor fire protection and suffering much from fire (Fried- 
lander, Sittengesch. I 25f), would not be indisposed to such a conception of the god. 

»6053, L'ann. &pigr. 1915. 130. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 37 

tion of the Di Manes. 226 We may compare D.M. locus consacratus 
of VI 5176 and Diis Manibus locus occupatus of VI 19159. Number 
2915 (Patavium) includes the clause: hunc locum monimentumque 
Diis Manibus do legoque; similar is III 191, dedicavit monumentum 
suum in sempitemum Diis Manibus, as is IX 3107, Dis Manibus 
locum consacravit. A large tombstone of Vercellae (6710) contains 
a point of special interest such as to warrant quoting it in full. 

D M 

VALERI . RESTI 
TVTI.POSVIT.BAS 
SAEVS . SEVERIA 
NVS . ET . OMNES 
DOMESTICI . SCI 
VNT.MANES.TVAE 
ME.VOLVISSE . ET 
LABORASSE.TE LI 
BERVM . . VIDERE 
SI ORA ET.FATVS 
DICTASSET 

The master, having added his own name thus to the slave's after the 
death of the latter before manumission, makes earnest and pathetic 
apology for the lateness of the act. 227 

Dei I nf e r i occurs as a variant for Dei Manes in an inscrip- 
tion on an altar. 228 An account of the most important facts in the 
life of a certain woman is carved on a side of the altar, expressed in 
the first person; on an end is the phrase aram deum inferum. Funda- 
mentally, the DeiParentes differ from the Dei Manes and the 
Dei Inferi in that they involve the idea of the preservation of a 
family line, rather than absorption into the mass of the spirits of the 
departed; 229 and this distinction is apparent in the inscriptions of 
this district. The names of the dedicants appear in the nominative, 
in contrast to the genitive which is seen in the DIS.MANIBVS 
inscriptions. The nine dedications were all discovered at Verona: 
of these, three are indicated as votive offerings; 230 another, containing 

226 See Wissowa, R. K. 239. 

227 Cf . Mommsen ad. loc. 

228 Aquileia. 1071. 

229 Cf. Wissowa, R. K. 239. 

280 Nos. 3287, 3289; Notizie 1891. 16. 



38 Cults of Cisalpine Gaul as Seen in the Inscriptions 

the phrase pro salute cuius, is probably so (3283); the latter parts 
of three are lost, so that they may well have been so; 231 and only 
one is demonstrably otherwise (3285). Finally, a large rock bears 
this inscription (3290) on each side: Diis Parentibus Augustis porticum 
dedit L. Iunius M.f. Pauper. For an inscription toDiPaterni 
see p. 92; cf. also no. 6568. 

281 Nos. 3284,3286,3288. 



CHAPTER II 
ITALIC GODS 



DIANA 



The name of the goddess Diana is in three inscriptions spelled 
Deana. 1 A dative Diane occurs in no. 6613, a genitive Diane in no. 
6503a. These orthographical peculiarities are common in Imperial 
and late Latin. 2 Of the forty inscriptions to Diana unassociated 
with other deities, fifteen are with votive offerings. 3 The dedicants 
are men in twenty-six instances, 4 women in five cases; 5 the other 
nine inscriptions are set up by both men and women, 6 or do not fur- 
nish the names of the dedicants. 7 In four instances the men are 
officials; 8 but a vilicus officer no. 8668, a freeman and his wife no. 
5630. The setting up of the latter is motivated by the phrase, pro 
SALVTE . C / ////NI . SECVNDI. Though Labus thus indicated 
an apparent absence of four letters instead of three, the rest of the 
name, considered with the occurrence in the vicinity 9 of five other 
inscriptions containing the name of C. Plinius Secundus, inclines one to 
the assumption that Pliny the Younger is meant here also. 

DIANA AUGUSTA 

Diana Augusta is invoked in four inscriptions of Aquileia. A 
small altar represents the payment of a vow to her by a freedman, 
in honor of an indulgent patron (772). A second inscription (8216) 

1 2086, 5763, Vann. Epigr. 1900. 93. 

2 Cf. Lindsay, Lat. Inscr. 115. 

3 3102, 3223, 5011, 5048, 5092, 5573, 5668, 6613-4, 6828, 7353, 7592, 8942; (Au- 
gusta) 772, 8216; (Lucifera) 7355. 

4 513, 3102, 5048, 5092, 5209, 5573, 5668, 6613-4, 6828, 7353, 7592, 8942, Suppl. 
Ital. 664, 832; (Augusta) 771-2, 8216; (Conservatrix) 3223; (Lucifera) 7355, Notizie 
1906.391; (Lucifera Luna) 3224; (Sancta) 5011, 5090; (Virgo) 6503a; (aedes Dianae) 
5763. 

6 2086, 5764, Vann. Epigr. 1900. 93; (signum Dianae) 3222; (Numen D. Augustae) 
7633. 

•5630, Notizie 1885.58 = Suppl. Ital. 1238; (Augusta) Vann. tpigr. 1900. 94; 
(Caelestis D. Augusta) 5765. 

7 6493, 7750, Suppl. Ital. 665; (Augusta) 7645, Suppl. Ital. 157. 

8 513, 3102, 5092, 6828. 

9 5667, also in the Ager Mediolaniensis, and 5262-4, 5279, Notizie 1880. 336 = 
Suppl. Ital. 745, near the neighboring Comum. 

39 



40 Cults of Cisalpine Gaul as Seen in the Inscriptions 

is somewhat naively phrased thus: Dianae Aug(ustae) sacrum, Q. 
Claudius Severinus, sevir Aquil(iensis), voto suscept(o) remonente dea, 
solvi. A third (771) is reproduced below. 10 LAB of line 5 is not for 
labrum, as Muratori suggested, but possibly for laborantibus, a term 

D I AN 

AVG . SAC 

FLAVIVS 

SEVERVS 

CVM.SVIS.LAB 

RESTITVIT 

applied to students. So Mommsen: but I should prefer to either 
of these rather unusual expansions labentem, which would go naturally 
with restituit as other inscriptions 11 show. The location of the 
inscription would easily supply the noun with which the participle 
would agree. An inscription of Savigliano {Vann. Epigr. 1900.94) 
is set up by a magistra pagi. 12 The Ager Saluzzensis furnishes two 
interpolated copies, as Mommsen thought, of the same inscription 
(7645). The prevalence of the last phrase of (b) would favor the 

(a) on a chapel (b) within the chapel 

DIANAE.AVG.SACRVM.ASCIADIANAE.SACRVM.SVB.ASCIA 
acceptance of (b) if either version is to be discarded. Some object 
is dedicated at Milan by a man and his wife usu imperiove C a e I e s- 
tis Dianae Augustae. (5765); and there is an inscription of the 
Ager Saluzzensis (7633) in which a magistra addresses N u m e n 
Dianae Aug(ustae). 

DIANA CONSERVATRIX, LUCIFERA, SANCTA, VIRGO 

To Diana Conservatrix a freedman pays his vow for 
the preservation of the health of a consularis (Verona. 3223). Diana 
Lucifera receives the payment of a vow from another freedman 
(Clastidium. 7355). Her name is likewise inscribed on one side 
of a coin of IMP.CLAVDIVS.P.F.AVG, and the goddess appears 
thereon holding a torch as she walks (Pavia. Notizie 1906. 391). A 
pedestal at Tridentum attests the payment of a vow to Diana 



10 The fourth is Suppl. Ital. 157. 

11 Cf. Suppl. Ital. 1095; CIL V 7228, 5795, 309. 
18 Cf. 762, 814, 847, 5026; see p. 18, n. 108, 



Cults of Cisalpine Gaul as Seen in the Inscriptions 41 

S a n c t a (5011); still another, in the upper valley of the Athesis 
and inscribed in 217 or 246 A.D., 13 bears this legend (5090): In 
hipnorem) dipmus) d{ivinae) sanct{isimae) Dianae aram cum signo 
Aetetus Aug{ustorum) n{ostrorum) lib{ertus) p(rae) p(o situs) stat{ionis) 
Maiens{is quadragesimae) Gall{iarum) dedic(avit) id. Aug. Praesent {e) 
cos. A dedication was made at Novaria to Jupiter O. M. ex preceptu 
v i r g i n i s u Diane. (6503a). 

COMBINATIONS 

Diana appears once with Apollo (Brixia. 4199). She is associated 
with Luna in the following inscription transcribed from a square 
pedestal from Verona inscribed and carved on three sides (3224): 

{in front) 
DIANAE LVCIF 

{Diana with a dog) 
{on one side) {on the other side) 

SEX . IVENT . SVAVIS LVNAE 

{man holding a bowl) {Luna standing with a veil over 

her head) 

Two copies of an inscription from Chieri (7493-4), the second much 
mutilated, include Fortuna and Victoria with the goddess in a votive 
offering set up in the name of a certain family on their own estate. 
Again, the Matrons are so included (Ager Novariensis. 6497a). 
Trivia Quadrivia is worshiped with Jupiter in no. 1863 of Iulium 
Carnicum. 16 

The following inscription, cut in duplicate on the front and back 
of a large stone found in an amphitheatre near Verona, presumably 

NOMINE 

Q.DOMITII ALPINI 

LICINIA.MATER 

SIGNVM.DIANAE.ET.VENATIONEM 

ET . SALIENTES T.F.I 

13 See Mommsen ad loc. for the date, expansion of the inscr. as above, and other 
notes. 

14 Cf . VI 124 and Latin poets passim. 

16 See p. 14 and for an inscr. to Dom(inae?) Triviae, p. 84. Cf. Seixomnia Leu- 
citica on p. 92. 



42 Cults of Cisalpine Gaul as Seen in the Inscriptions 

announces the gift to Diana of a statue of herself, together with 
other gifts, according to the terms of a will (3222). The erection or 
restoration of a temple to the goddess may be understood from two 
lines of rude characters remaining from an inscription of Milan (5763). 

MINERVA 

The name appears with the spelling Menerva in two inscriptions 
of the republican period. 16 In one of them 17 the old dative 18 Menervai 
is used: this inscription is carved on the architrave of a temple 
and announces the gift of columns and something additional to the 
goddess by a portitor, mag(isterio) fi[li sui et s]uo. 19 To republican 
times belongs also no. 704, 20 in which Abennaeus records a donation 
at his own expense of a wall, turrets and doors. The will of a certain 
official of Concordia (1892) arranges for the paving of the streets 
about a temple of Minerva. In an inscription of Brixia 21 the payment 
of a vow takes the form of the decoration of an altar and a temple 
with stucco or something similar; a marble altar is given the goddess 
near Lacus Verbanus {Sup pi. Ital. 897). Gallus, a slave and steward, 
paid his vow (Industria. 7473) pro salute Destici Iubae C. V. et Destici 
Sallusti Iubae CI. Iuvenis et I(ubae) fil(iae) Sallustiae Plotinae Claris- 
simae. In the debris of an ancient temple of the Arusnates a number of 
votive offerings have been discovered; 22 there are numerous other 
votive inscriptions 23 to Minerva, as well as some which cannot be so 
classified. 24 

MINERVA AUGUSTA 

Minerva Augusta is addressed in several votive 25 and other 26 
inscriptions. Number 801 of Aquileia is of special interest. The 

i6 799=1 1457 (Utteris aetatis liber -ae rei publicae—Ed.) and 703=1 1462. 

17 Ager Tergestinus. 703. 

18 See p. 1, n. 5. 

19 Mommsen I 1462. 

20 (Ager Tergestinus) =1 1463. 
a Suppl. Ital. 127 5 =Notizie 1885. 231. 

22 3908 (rudely in the form of the sole of a foot and perforated for hanging on the 
wall), 3909-10, 3912, 3914; cf. 3911, 3913 to M. Aug. from the same ruin; 3907, also 
discovered there, preserves nothing to link it with Minerva's name. 

23 3270-1, 3273, 3275, 4126, 4162, 4274-8, 4281, 4856, 4913, 4945-6, 5016, 5096-7, 
5665-6, 5674, 5794, 6479, 6608, 6659, 7220. 

24 3272, 3274, 4273, 4279-80, 6489. 

26 800, 3276, 3906, 3911, 3914, 5065, 6412; cf. above inscr. to Min., found in the 
debris of the same temple as were 3911, 3913. 

26 801-2, 3277 (small altar), 4282, 8238, Suppl. Ital. 164. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 43 

MINERVAE 

AVG . SACR 
M . VALERIVS 

VENVSTVS 
ET . MVICEDATIA . TAIS 

GENTILIBVS 

ARTORIAIS . LOTORIBVS 

ARAM.D.D 

lotores are fullers, and fullers are under Minerva's patronage. 27 The 
Gentiles Artoria[n]i were probably barbarian captives entrusted to 
Artorius and by him organized into a guild for operating a fuller's 
shop. 28 

Petilia Sabina, a priestess of Minerva, is mentioned as paying 
a vow along with M. Claudius Firmus (Ticinum. 6412); and a sepul- 
chral inscription of Pola (170) has been set up by one who is perhaps 
a temple-servant of the goddess; 29 for that there was a temple to her 
at Pola may be gathered from no. 244 on one interpretation, 30 and 
no. 8139, also of Pola, mentions an insula Minervia, possibly, as 
Mommsen thinks, an actual island on which was a temple. Another 
sepulchral inscription (E. bank of L. Verbanus. 5503) designates an 
individual as curator salt{us) Firronani item templi Minervae. For the 
worship of Minerva in conjunction with other gods, see p. 14 under 
Jupiter, 31 p. 17 under Mars (4901, 5114) and p. 21 under Genius 
(7363). There are four other incidental references to Minerva in 
Cisalpine Gaul. 32 

FORTUNE 

The old dative 33 Fortunai is seen in Notizie 1892.7, and in no. 3103 
inscribed on a square base. As might be expected from the province 

27 See Mommsen, Zeilschrift fur Gesch. Rechtwissenschaft XV 330; cf. I 1406. 

28 Mommsen ad loc. 

29 But see Mommsen ad loc. 
80 See Id. on no. 8139. 

» 3242, 3902, 5546, 5588, 5771, 6829. 

82 At the end of four imperial military diploma ta (4056, 4091, Suppl. Ital. 941, 
957 ( =Ephem. Epigr. IV 185, 513) granting citizenship or ius conubii or both to certain 
soldiers who had served their terms acceptably, occurs the phrase Descriptum et 
recognitum ex tabula aenea quae fixa est Romae in muro post templum Divi Aug(usti) 
ad Minervam. The ad Minervam refers to the temple of Minerva in immediate juxta- 
position to that of Castor and Pollux (Rosch. Lex. II 2 2990. 22 ft*.). Cf. p. 59, n. 76. 

83 See p. 1, n. 5. 



44 Cults of Cisalpine Gaul as Seen in the Inscriptions 

of the goddess, most of the inscriptions are ex-votos. 34 D e a Fortuna 
is once 35 the form of address ; while a broken altar of Aquileia adorned 
on one side of the letters with a representation of a woman standing 
on a globe, which is divided into zones, and holding a helm in her 
hand, on the other with a bowl and a wreath decorated with pendant 
ribbons, is inscribed (8219) to F o r s Fortuna. 36 The letters F.M. 
of no. 2793 and of Notizie 1883.221 = 1906.169 are perhaps to be 
expanded F(ortunae) M(u I i e b r i), in which case these inscrip- 
tions represent one of the oldest of the cults of Fortune known. 37 
The former was found at Patavium, as was no. 2792 to Fortune; 
and under the caption Sortes in CIL I, p. 267, Mommsen refers 
to the presence of a temple to the goddess near that town, quot- 
ing from Suetonius {Tiber 14): Cum Illyricum petens iuxta Pata- 
vium adisset Geryonis oraculum, sorte tracta, qua monebatur, ut de 
consultationibus in Aponi fontem talos aureos iaceret, evenit ut sum- 
mum numerum iacti ab eo tali ostenderent; hodieque sub aqua visun- 
tur hi tali. That there was a connection between the worship 
of Fortuna and that of Aponus here is, he thinks, suggested by the 
discovery, beside the inscriptions concluding A.A.V.S.L.M, 38 of one of 
similar form concluding F.V.S.L.M; the fact that only F was cut 
indicated the prominence of the cult of Fortune which made the 
carving of the whole name unnecessary. The seventeen lots com- 
monly but erroneously called Sortes Praenestinae, Mommsen identifies 
as belonging rather to Patavium, and accordingly prints them on 
pp. 268-70 (I 1438-54) after the discussion which I am summar- 
izing. He does so because the MSS containing them include numerous 
inscriptions of this locality, and because of the presence of the 
temple of Fortuna, taken with the alternation of A. A and F in the 
inscriptions mentioned above. 39 From such connections as this of 
Fortuna with the waters the cult of Fortuna Balnearis 40 may have 



34 779, 2792, 3103, 3226, (on a large round base), 3899, 4210, 7233, Notizie 1899. 
120 (by a slave); cf. 1758, 1810, 1869, 5009, 5246-7, Notizie 1883. 221 = 1906. 169: not 
such, however, are: 2471, 2791, Notizie 1892. 7 (see p. 4, n. 26). 

^Vann.&pigr. 1914.257. 

36 For the decoration of the stone, cf. 1867, p. 45 and note thereon. 

37 Carter, Cognomina of the Goddess "Fortuna" Trans. A. P. A., XXXI 67. 

38 See p. 46. 

39 Cf. Wissowa, R. K. 260, n. 4. 

40 Cf. II 2701, 2763; the former addressing her as a goddess of healing by reason 
of the curative properties of the waters. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 45 

arisen. Since the latter was worshiped as a goddess of healing (cf. 
II 2701, cited above) and the Aquae Aponi were medicinal springs, 41 
the connection of Fortuna with the springs here is not surprising. 

Considered as propitious, the deity is called Obsequens 42 
in two votive inscriptions, nos. 5246 43 and 5247 from Comum, of 
which the former reads: Fortunae Obsequenti ord(o) Comens(is) voto 
pro salute civium suscepto. The Dea Obsequens honored by a mag- 
(istra) 44, of Aquileia (814) may very well be Fortuna. 45 Fortuna 
Redux, whose cult signalized the return of Augustus from the 
East, 46 is represented by ah ex-voto from Riva (5009) and a coin of 
Gignod. 47 Three vows are paid to Fortuna Augusta (1758, 
1810, 1867); in the last-named, as decorations of the stone are: a 
pine or other tree, a helm resting on a globe beneath, and a cornu- 
copia holding apples, grapes and other fruit. 48 Like that of Fortuna 
Redux, this was a cult of the emperors. 49 Aquileia provides an 
inscription to Fortuna Viruniensis (778), for which Kandler 
proposed Virunensis; for there was at Virunum in Noricum a cult 
of the goddess. 50 

Near some small sacred edifice in the Ager Mediolaniensis, was 
found the following inscription (5598), with its reference to a temple 
and temple-servant of Fortuna: Q. Quintieni Quintiani haruspicis et 
aeditui templi Fortunae, filii patri piisimo. Inscriptions no. 7493-4 

41 Cf. Martial vi 42.4; Lucan vii 193; Pliny, N. H., xxxi 6.61; Claudian, Carm. Min., 
26; Cassiodorus, Var., ii 39. According to Ker's note (ad loc.) in the Loeb CI. Libr., 
Martial's phrase rudes puellis is a tribute to the chastity of the Patavian women; 
but some religious tabu may lurk behind it. The custom involved is curious indeed 
if no. 2793 of Patavium is really in honor of Fortuna Muliebris (see p. 44). 

42 Cf. 1 1153 (very old), VI 191, Plaut. Asin. 716, Plut. Defort. Rom. 16. Obsequens 
as a title of Jupiter in XI 658 is a translation from Zeus Mei\lx<-os (Plut. 1. c). 
MeiX£x«* was a little of Tyche (see Carter, op. cit. 62). There was a temple of Venus 
Obsequens at the Circus Maximus. 

43 Not indexed in the Corpus. 

44 See p. 18. n. 108. 

45 Cf. Wissowa, R. K. 263. 

46 Notizie 1914. 409. This title was common on coins (Preller, Rom. Myth. II 
187). Redux is applied to Jupiter in X 57. 

47 Cf. Rosch. Lex. P 1506; Wissowa, R. K. 264. 

48 Cf, Wissowa, R. K. 263; Axtell, Deification of Abstract Ideas, 10. 

49 Mommsen ad loc. 

50 Cf. Ill 4778. 



46 Cults of Cisalpine Gaul as Seen in the Inscriptions 

of Chieri connect the goddess with Diana and Victoria, the latter 
being naturally a frequent associate of Fortuna. Besides the singular, 
there are found instances of the plural, Fortunae; thus, an 
inscription of the Ager Novariensis (8929) consists of the word 
FORTVNAB and a fragment of the name of the dedicant below. 61 
The corresponding Greek deity, Tyche, 52 is the one honored in an 
inscription of some length (3408 = CIG XIV 2309) on one side of a 
stone at Verona, which, after giving the name and distinctions of the 
dedicant, concludes: Idem in porticu quae ducitat (sic)ludum public- 
um) columnas quattuor cum superficie et stratura pictura volente 
populo dedit. On the back of the stone are the words: ftPA KAI 
TTXH. 

AQUAE APONI 

The warm springs near the village of Abano southwest of Pata- 
vium, famous in ancient 53 as in modern times and once sacred to 
Aponus, were the occasion of several, mostly votive, inscriptions 64 
of the form A. A, an abbreviation which is to be expanded A(quae) 
A(poni) or possibly A(pono) A(ugusto), but not A(pollini) A(ugusto) t 
despite Schol. Veron. on Verg. Aen. i 249. 55 A sepulchral inscription 
to a musically inclined husband and father, calamaulae Aponensi f 
reproduced with the rather elaborate carvings in Notizie 1896.317, 
suggests that something of a community had grown up about Aquae 
Aponi. 56 

The fact, often mentioned by classical authors, 67 that the stream 
or fountain of Timavus near Aquileia was an object of veneration, is 
supported by the discovery of a solitary dedicatory offering to it. 68 
The following lines are carved on one side and an end of an altar. 



61 Cf. VI 182 and Fronto, De Oral. 157 Nab. 

62 Cf. Wissowa, R. K. 261. 

63 Cf. Sil. It. xii 218; Mart, vi 42. 4; Lucan vii 193ff. 

M 2783-90, 8990 from Patavium. Number 3101 from Vicetia presents some dif- 
ficulty in the word ministros; but, since it contains the usual form of address, A. A, 
and the distance from Abano to Vicetia (some 17 miles) as against the 6 from Abano 
to Padua is not fatal to such assignment, this inscription may plausibly be grouped 
with the others. As to such inscr. as these, cf. Claudian, Idyll vi 5-6. 

68 On the oracle here, see p. 44f. 

66 Suppl. Ital. 951 (Vardagate) may be to Aponus (A. V. S. L. L.), but the location 
is unfavorable to that opinion; Apollo is a safer conjecture. 

67 See CIL V p. 75, preface to chap. XII, col. 2. 

68 Ad Tricesimum. Suppl. Ital. 380= Notizie 1884. 56 = Dessau 3900. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 47 

TI . POPPAI TI . F 

TEMAVO 

D . D . L . M 

The letters are of ancient form, hardly later than the time of Sulla, 
the location somewhat removed from the waters themselves, so 
that it has been suggested that the inscription may have been set up 
by an Aquileian trader on one of his journeys. 59 

Knowledge of the fundamental nature of Feronia in Italy 
as a whole is derived most certainly from a series of inscriptions in 
Cisalpine Gaul; 60 for here certain Feronenses aquatores are seen in 
inscriptions of Aquileia (8307-8), and the inference is that Feronia 
was a goddess of springs. A certain T. Kanius Ianuarius 61 is promi- 
nent in no. 8307 above and in nos. 776 and 8218, also of Aquileia and 
dedicated to Feronia. A temple, a statue and a portico were given 
by a woman of Montona at her own expense to Juno and Feronia 
(412); unless, since there is no connective between the names (a fact 
in itself by no means conclusive) and because Feronia was regarded 
as the consort of Jupiter Anxurus or as the equivalent of Juno Virgo, 
we are to understand her name here as rather an epithet of Juno. 62 
It was from means left over from an opus Vertumni that a woman's 
heir, according to the terms of her will, made an offering to the 
Genius Municipi Segusini (7235). 

VENUS 

Only two inscriptions 63 address Venus without a title; two of 
Aquileia hail her as Venus Augusta (835, reproduced below, and 





V 


E 


N 


E 




R 




I 








A VG 










p 





P I 


L L 


I 


A 


. 


L 


. F 




M 


A R 


C E 


L 


L 


I 


N 


A 



59 See Mommsen, Suppl. Ital. 1. c. and Dessau /. c. For some general comment on 
the worship of hot springs in ancient and modern times, cf. Pliny, N. H. ii 103, 227; 
id. xxxi 6, 61; Wissowa, R. K. 224, n. 6; Frazer, Golden Bough V 206-216. See also 
pp. 32ff and 91 of this dissertation. 

60 See Wissowa, R. K. 286f . Outside Middle Italy, she is found only at Aquileia 
(Pauly-W. VI 2218). 

61 Named also in 755. 

62 Cf. Preller, Rom. Myth. I 429 and n. 3; Pauly-W. VI 2218f ; Serv. Aen. vii 799. 

63 3107 on a square pedestal, Notizie 1893. 13. 



48 Cults of Cisalpine Gaul as Seen in the Inscriptions 

ATTIA . MATER 
ORNAMENT.EIVS.EXORNAVIT 

836). Mommsen states what is certainly the correct understanding 
of this inscription, that the daughter had the statue made and the 
mother provided its ornamentation. Number 836 is set up by a 
mother in memory of her daughter. 64 Venus Caelestisis the 
form of address in two inscriptions of Pola (8137-8); but we have 
here in reality the Syrian Astarte re-named. 65 Venus V i c t r i x is 
honored in two inscriptions, one (2805) set up by a woman of Pata- 
vium visu iussa, the other (8249) by a man of Aquileia. An inscrip- 
tion found at Altinum (8818) but certainly transported thither from 
Greece 66 begins: Veneri sacrum et Genio Collegi Aug(usti) Corinth(i). 
What was perhaps a statue of Venus was among the gifts to the triad 
of the Capitol in no. 6829, 67 and a statue of the goddess was doubtless 
above her name in the group of nine planets represented in no. 5055. 68 
The only dedications by men are one (8138) to the Syrian Venus 
Caelestis and one (8249) to the militarized Venus Victrix. 

The goddess of burial, L i b i t i n a, who later under the name 
Lubentia (formed by contamination of the original word with lubido 
etc.) 69 became identified with Venus, 70 in the inscription reproduced 
in part below (Bergomum. 5128) preserves her original character. 
Preceded by the name and honors of the patron and followed by an 
announcement of what is to be a perpetual veneration of his effigy, 
are these lines. 

CVIVS.EXIMIA.LIBERALITAS. POST 
MVLTAS.LARGITIONES . HVCVSQVE 
ENITVIT . VT . LVCAR.LIBITINAE 
REDEMPTVM.A.RE P SVA VNIVERSIS 
CIVIBVS . SVIS . INPERPETVVM 
REMITTERET 

64 No. 1872 = 8654, indexed in CIL V under Venus Augusta, belongs to Ceres 
Augusta (see 8654). 

65 See Preller, Rom. Myth. II 395, 406 and p. 80 of this dissertation. 

66 See Mommsen ad loc. 

67 See p. 14. 
e8 See p. 64. 

69 Cf. Varro L. L. vi 47. 

70 Cf. Wissowa, R. K. 245. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 49 

Mommsen's interpretation is that lucar 71 Libitinae is a fee paid the 
goddess or the state in connection with interment, and that Luper- 
cianus had set aside a sum of money the interest from which was to 
pay this fee for his fellow-citizens for all time to come. 72 

There are two votive offerings to P r i a p u s. 73 A dedication 
to Di Manes states that in the place assigned for the monument is a 
small temple of Priapus (Verona. 3634). Considerable literary inter- 
est attaches to the following elegiacs (Patavium. 2803), in that they 
have been assigned by some to Tibullus. 74 

VILLICVS.AERARI.QVONDAM.NVNC.CVLTOR.AGELLI 
HAEC.TIBI.PERSPECTVS.TEMPLA.PRIAPE.DICO 

PRO.QVIBVS.OFFICEIS.SI.FAS.EST.SANCTE.PACISCOR 
ADSIDVVS.CVSTOS.RVRIS.VT.ESSE.VELIS 

IMPROBVS.VT.SI.QVIS.NOSTRVM.VIOLABIT.AGELLVM 
HVNC.TV.SED.TENTO.SCIS.PVTO.QVOD.SEQVITVR 



71 For the usual meaning of lucar see Wissowa, R. K. 451, n. 6. 

72 Cf . Wissowa in Rosch. Lex. IF 2034f . 

73 5117, Notizie 1912. \\=Uann Epigr. 1912. 247, the latter on a block of marble. 

74 See CIL ad loc; Tibullus p. 85 Bahrens. 



CHAPTER III 
GREEK GODS 



THE FATES 

The spelling Fatabus is seen in no. 4209, on a very small altar 
of Brixia given as a votive offering, as also in 5005. Since there is 
an inscription to Matronae Dervonnae (5791), the spirits addressed 
Fatis Dervonibus may reasonably be regarded as female: 1 feminine 
forms occur elsewhere, of course. 2 The Fatis[ ]ixibus of Suppl. Ital. 
739 shows similar modification of the name and the same ambiguity 
of gender. The pathetic addendum to no. 67 10 3 contains a masculine 
form and 4296 another; similarly, an ex-voto (5002) addresses 
Fati Masculi: there are numerous parallels in this instance also. 4 
Finally, the address takes the form YATIS.FATAbus in no. 5005 
below (as perhaps in 5012), the form DIS.DEAB / FATALIBVS 
in 8802. The dative form of address obscures the gender in other 
instances; 5 but even in these it is to be presumed that one or the 
other is intended: dedicants were no longer inclined to leave the 
gender, much less the personality, of the spirits indeterminate, as 
had been the case with so many Roman deities of the early time. In 
Gaul and Germany the Fata, the sum-total of the "dooms" adjudged 
an individual, were confused, — not only with the Greek Moirae, the 
Three Fates, — but also with local spirits. 6 The distinction between 
the Roman and Gallic conceptions is sharply drawn in a votive 
inscription of Aquileia (775), beginning: FATIS.DIVIN / ET. 
BARBARIC, where only the Roman spirits, apparently, received 
the epithet Divini. 7 Number 5005 from Riva deserves closer scru- 

1 4208. Cf. Rosch. Lex., s.v. Dervones. 

*E. g. t II 89. 3727, III 4157, XII 1281. 3045. 

3 See p. 37. 

« III 1854, VI 4379. 6932. 10127. 11592, X 5753. Cf. also other inscriptional and 
literary references in Neue-W, Formenlehre I 797. Other inscr. than those 
cited as masculine are so listed in the index of CIL V, but I do not see on what evidence. 

6 5012 and the vot. inscr. 705, 8217, the last on a small altar. Fatorum follows 
some indecipherable word in 4296. Possibly 6568 addresses the Fates with other 
deities. 

6 Cf. Peter in Rosch. Lex. I 2 1452; Jordan in Hermes VII 197. 

7 Cf. Mommsen ad loc; Wissowa, R. K. 265; VI 145. 

50 



Cults of Cisalpine Gaul as Seen in the Inscriptions 51 

tiny. The Fati and Fatae of this inscription are not altogether 

F A T I S.F A T A bus 
DRVINVS . M . NOm 
ARRI . MVCIANI . C . v 
ACTOR 8 . PRAEDIORVw 
TVBLINAT . TEGVRIVM 
A.SOLO.INPENDIO.SVO.FE 
CIT.ET.IN. TVTELA.EIVS 
-H-S.N.CC . CONLVSTRIO 
FVNDI.VETTIANI . DEDIT 

orthodox, for they seem to be conceived as special spirits associated 
with Mucianus 9 after the manner of the Lares. 10 A very primitive 
form of sacred structure is indicated by the tegurium of line 5, 11 
which was erected by the vilicus in his master's honor. The difficulty 
of interpretation inheres in the last three lines, and Mommsen 
did not wholly dispose of it in the following note: "It seems to have 
been dedicated with a provision that annually there the praedia 
Tublinatia should be lustrated, the further condition being appended 
that at the same time the fundus Vettianus should be lustrated. 
But, as the Tublinatia praedia still bear that name, so perhaps the 
fundus Vettianus properly suggests the pagus Vezzano." Jordan 12 
rightly objects that, in the phrase in tutela(m) eius, eius could refer 
only to tegurium, that the whole phrase here must mean "for the 
upkeep of the shrine" 13 — not being "the formulaic expression in 
tutela dei" — and that conlustrio in the sense of a lustration with, or 
at the same time as, another is dubious. The definition of conlustrium 
in Harper's Latin Dictionary as "a corporation that procured the 
lustration of the fields of a district" is based, apparently, only upon 
this inscription, 14 and has no merit except that of providing easy 
syntax for the Latin of it. The Thesaurus Linguae Latinae gives the 
safest translation of the word, viz., lustratio, though we should expect 
it to indicate a somewhat more thorough or elaborate form of lustratio. 

8 Cf. 90, 1035, 1049, 5048, 5318, 7473. 

s Consul 201 A. D. 

10 See Jordan in Hermes VII 197 for the Fates in the rdle of Lares or Genius. 
» Id. ibid. 193-7. 

12 Id. ibid. 197-8. 

13 Cf. 4294, 4416, 4418, 4449, 4488. 

14 There cited as Orelli 1773. 



52 Cults of Cisalpine Gaul as Seen in the Inscriptions 

But, whether we translate the word so, or as a kind of ablative of 
attendant circumstance or conditionality as Mommsen took it, 
the latter part of the inscription should mean that the endowment 
was for the maintenance of the shrine and the lustration of the 
Fundus Vettianus: the lustration of the Praedia Tublinatia is only 
implied at most. 

Three inscriptions of Verona, 15 set up, one by a woman, the 
others by men of some local distinction, address Parcae Augus- 
ta e. Liber and Libera (?) are associated with the Parcae in a joint 
offering, 16 as is Bona Dea in the following inscription of Aquileia (8242) 

DECIDIA . EGLOGe 
ARAM . PARCABVS 
ET . BONAE . DEAE 
PHIALAM.ARG.P.IS- 17 
DONO DEDIT 

carved in minute and beautiful letters on an altar. The Parcae in this 
district have the pure Greek background, 18 with no relation to the 
Italian birth-goddess who was the true antecedent to the Roman 
Parcae. 

HERCULES 

Against two isolated inscriptions to Castor or the Castors, 19 
stand a host of inscriptions to Hercules. The name is twice spelled 
Hercli, 20 twice represented by the initial only. 21 Of (those in which 
the god bears no title, the large majority are votive inscriptions. 22 
Upon opposite edges of the upper surface of a large stone, cut in 

16 3281, 3282 (vot. inscr.), 3283. 

16 8235; see p. 56. 

17 Expanded ad loc: Arg(enti) p(ondo) I (unciarum) s(eptem). 

18 See Wissowa, R. K. 264, n. 4 ad fin. 

19 4154 to Castor and PoUux, Notizie 1885. 331= Suppl. Ital. 1266 to Castor 
Deus ex visu. §& 

20 4213, 5498; cf. XII 5733. . j 
81 6344, 8220. 

« Forty-five are ex-votos: 515-6, 3228, 4147, 4155-6, 4213, 4215-6, 4318, 5462*M 
5467, 5498, 5507, 5521, 5528, 5533, 5559, 5561, 5632, 5686-7, 5694, 5718, 5721, 5723,' 
5743, 5767, 6344-52,6484, 6622, 7144, 7240, 8220, 8931, Suppl. Ital. 376 (which, though 
it has only the initial of the hero's name, is on an altar found with the altar on which 
stands Suppl. Ital. 375 to Deus Hercules), id. 893 = Notizie, 1883. 150. Seventeen are 
not indicated as such: 4127, 4214, 4248, 5466, 5520, 5558, 5688, 5703a add , 6570, add , 
6581 add , 6947, 6952, 7869, 8221, 8930, Suppl. Ital. 724 = Notizie 1884. 56. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 53 

duplicate but with the copies so placed relatively to one another that 
one would be read by those passing on one side, the other by those 
passing on the other, was the following legend (Tergeste. 515): 
L.MVTILIVS.MAGNI.L.BASSVS.H.B.M.V.S.L.M. Mommsen 
explains the three letters before the final formula as H(erculi) b(ene) 
m(erito). 23 A somewhat unusual redundancy marks the combination 
ex voto v.s.l.m of no. 5632 and Suppl. Ital. &93 = Notizie 1883. 150. 
In no. 4156 the human touch is felt in the phrase de suo parcimonio. 2 * 
The form of address is D e o Herculi or Herculi Deo in two in- 
stances, 25 Herculi A u g(u s t o) in two others. 26 The most famous 
cult of the god bears in this district the epithet I n v i c t u s 27 
rather than Victor, though the latter is shown in one copy of no. 5508. 
A corrupt inscription (Ausugum. 5049) of the first century gives the 
record of a woman who had played for public favor, lost, won by 
Hercules' help, 28 and been threatened with loss again, but could still 
conclude with a dedication to Hercules Invictus. 29 To the title 
Invicto there is added, in a partially preserved inscription of the Ager 
Mediolaniensis, 30 the additional epithet Conservatori 
Iuventiarum; with this latter phrase no. 5693 to Hercules 
J u v e n i s may be compared. The deity is addressed by certain 
cultores as Hercules Invictus D e u s (5593) ; again, to Invictus inpe- 
trabilis is added in no. 5769, that epithet occurring separately in the 
votive inscription (5768) on an altar at Milan. Mertronnus Ante- 
portanus, Ovanius and Saxanus as epithets of the god will be 
considered among the Celtic cults. 31 Hercules appears in two combina- 
tions, dedications to D(i) S(ancti) Hercules et Iunones (Benacenses. 
4854) and Volkanus et Erqules (Lacus Verbanus. 5510). 

23 Cf. I 1175, 1220. 

24 Pauper in 3290 on p. 38 is probably a cognomen. 
26 Suppl. Ital. 375 and CIL V 4004. 

26 No. 9 and Notizie 1877. 233=Suppl. Ital. 669; in the latter case the gift is made 
by three men from 2200 sesterces collected as initiation fees from the members of the 
guilds of sailors. 

27 5049, 5645, 5724, 5759. 

28 Sed sanctus deus hie felicius i[llud] transtulit in melius. For the epithet Sanctus 
cf . 4854 and Preller, Rom. Myth. II 286. 

29 This is the only instance in Cisalpine Gaul in which a woman is concerned in the 
worship of Hercules; for the exclusion of women therefrom cf. Preller, Rom. Myth. II 
293; Fowler, R. F. 194. 

30 5606; the cult of H. is prominent in and about Milan. 

31 See p. 85f in chap. VII. 



54 Cults of Cisalpine Gaul as Seen in the Inscriptions 

Nine of the inscriptions to him are known to have been carved on 
altars, 32 one on a small column (8220). A temple is mentioned in 
nos. 1830-1 of Iulium Carnicum, in the former as having been built, 
restored or embellished in some way at the expense of certain men, a 
list of whose names constitutes the bulk of the rather long inscription. 
A vilicus restores a statue and sees to the repairing of a temple 
(5558). Number 3312 from Verona should, perhaps, be understood as 

C . AMVRII . TACMNVS 

ET . HERMES. LIB . VI . VIR . AVG 

SIGN . ABACVM . CVM . SIGNIS.II 

HERCVLE. ET. 

AMPHALE. COLLEG (sic) 

DENDROFOR.D.D. (sic) 

announcing the gift, by these two men as representatives of the 
collegium dendrophororum™ of statues or busts of Hercules and 
Omphale respectively and of an ornamental piece of furniture 
designed to support a display of such objects. Goblets are given in 
one case. 34 Magistri of the god cooperate with magistri vici Zh in the 
service to the god cited above as recorded in no. 1830; the name of 
one, perhaps the principal one, of the former group recurs in nos. 
1831-3: the four inscriptions are of the same locality. The word 
cultores of no. 5593, ambiguous as commonly, may mean merely 
worshippers or, somewhat more probably here, I think, members of 
a college of some kind having oversight of matters pertaining to the 
cult. The brief fragment (5742): HERCVLI / MODICIA / TES. 
IOVENII presents two uncertainties: "The Iovenii who are named 
here and in no. 5664," says Mommsen, "are perhaps to be compared 
with iuvenis and iuvenatibus of inscriptions no. 5134, 5907. " 36 As to 
Modiciates, he comments: "The ancient name of Monza seems to 
have been preserved in inscription no. 5472 which the Modiciates 
consecrate to Hercules; and it is still retained by Paulus Diaconus, 
who in iv. 22.49 refers to Modiciam; hence modern Monza." zl The 
villagers as a group address Hercules in no. 5528. As we pass to the 

32 3228, 5703a add (?), 5768, 6570 add , 6581 add , 6952, 7804, 8221, Suppl. Ital. 375. 

33 See Wissowa, R. K. 322, n. 5 init. 

34 6952; cf. 6829 on p. 14. 

35 See Wissowa, ibid. 17 Iff. 

36 Cf . p. 53. 

37 CIL V p. 613, preface to chap. LXVI. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 55 

consideration of the lay dedicants, the most striking fact, though 
normal enough in the cult, is that with one exception 38 they are 
men, 39 in so far as the names are legible, though such a phrase as 
cum suis* is sometimes added. A pontifex (6345), an eques Romanus 
equo publico (6349), several seviri 41 are among the dedicants. On the 
other hand, slaves, 42 a mercator (6350), a messor (7804), a faber 
tignuarius (4216), and lapidarii (7869) represent the lower orders. 

APOLLO 

Apollo received several votive offerings, 43 two of them small 
altars. 44 Of the three remaining inscriptions, 45 one (3217) is set up 
by two linen- weavers. The numerous inscriptions to Apollo B e 1 e- 
n u s will be considered under the god Belenus, 46 since the latter 
seems dominant in the Celtic conception of Apollo Belenus. L. 
Naevius Secundinus pays a vow for the preservation of his health 
and that of his family to the N u m e n of Apollo. 47 Apollo and Diana 
are once (4199) addressed together, Mars and Appollo (sic) once 
(6603). The mis-spelling of the god's name in the second instance, 
the use of a vulgar form of the letter L, 48 and the dedicant's name, 
December, indicate that the devotee is of low extraction. The names 
Admetus and Alcestis in the nominative 49 are cut on a chest from 
Aquileia, illustrated by representations of a veiled woman and a 
bearded shepherd leaning upon his crook. 

CERES 

Two officials of Concordia made some gift to Ceres Augusta 
and added a sum for its maintenance. 50 On the reverse of a bronze 

38 5049; seep. 53. 
39 Cf. p. 53, n. 29. 
4 °5561, 5606, 5686, 5703a add , 5718, 5769, 7144. 

41 5688, 5768, 6347-9, 6351, Notizie 1877. 233. 

42 5521, 5558. 

43 2782, 4127, 4198a, 7232, 7910. Suppl. ltd. 951, ending A. V. S. L. L, may per- 
haps be most plausibly placed here. 

44 2782, 7810. 

46 2463, 3217, 5762. 

46 See p. 89. 

47 Lacus Verbanus. 5514. 

48 See p. 98, n. 6. 

49 8265; cf. VI 142. Cf. Silvanus in nom. (5717), the gen. Matronarum (3264), 
and ace. Bonum Eventum (4203) . 

60 This inscr. (1872 = 8654) is indexed by mistake under Venus Augusta in CIL. 



56 Cults of Cisalpine Gaul as Seen in the Inscriptions 

medal of Vespasian are the name of Ceres Augusta and her figure as 
she stands holding a head of grain and a sceptre. 61 The following 
inscription of Patavium (2795) is carved on a pedestal of Dalmatian 

GENIO . DOMNOR CERERI 

T.POBLICVS CRESCENS LARIBVS 

PVBLICIS.DEDIT IMAGINES ARGENT DVAS 

TESTAMENTO EX (2 sestertia) 

marble bearing traces of two statues. Ceres is plainly selected here 
as one of the two Lares Publici; for the exceptional nature of such a 
conception see p. 18f. In no. 796 Cereria becomes an epithet of Mater 
Deum Magna (see p. 72), but see p. 26, n. 160 for Mommsen's view that 
this deity is Bona Dea., as is, probably, Augusta Bona Dea Cereria 
of 761 (p. 26). 

LIBER 

One vow is paid to Liber at Verona (3260); Maionica 52 cites an 
inscription of Aquileia to him. Liber Pater appears several 
times; 53 a sevir of Aquileia made some dedication to Liber et Libera 
at their command (793). To Liber (perhaps in company with Libera 
and the Parcae) 54 a woman of the same city gave a pool and a statue 
or statues (8235). Jupiter is joined with Liber Pater in the 
following rudely cut inscription near Lacus Verbanus (5543): I(ovi) 
O(ptimo) M(aximo) C (onservatori) et Liber o Patri viniarum 
(sic) conservator i f Verus et Valerius Valeri Maximini v.s.l.m. 
Liber Augustus is recognized in Suppl. Ital. 1095 of Pola, the 
surviving fragment of which reads: L(ibero) Aiugusto) s(acrum), 
Octavianu(s) Aug(ustus) n(oster) aedem vetustat(e) conlasp(am) 
(sic). . . . , and in no. 326 of Parentium to Genius Lib(eri) 
Aug(usti). Though an address to the protecting spirit of a god 
seems to us an extreme refinement of theistic conception, there are 
parallels to support Mommsen's expansion of the abbreviations in 
the second inscription. 55 

51 From Pavia, Notizie 1906. 391. 

62 Epigraphisches aus Aquileia, p. 10. See Suppl. Ital. 1113. 
68 2110, 6956 (vot. insc), Notizie 1894. 397; the first is of Tarvisium, the last 
two are of Taurini. 

64 See Mommsen ad loc. 

56 1 603. 17, lovis Genio; VI 151, Genio Numinis Fontis; XI 357, Genio Larum 



Cults of Cisalpine Gaul as Seen in the Inscriptions 57 

MERCURY 

Of the one hundred and two inscriptions to Mercury with no 
epithet added, all but nineteen 56 are obviously votive inscriptions; 
eighty-six 67 are set up by men and three 58 by women, thirteen 59 
being without the names of the dedicants or set up by both men 
and women. 60 The dedicants include seviri, 61 quattuorviri iure di- 
cundo, 62 soldiers, 63 a clothes dealer (6777), a merchant, 64 a freedman 
paying a vow libertatis caussa (sic) (6574). A number of altars were 
given; 65 large letters cut on a large architrave record the erection, by 
a dedicant on his own ground, of a temple to the god, with a statue 
(4266). The gift of another takes the form of dracones aureos libr- 
(arum) quinque, adiectis ornamentiis) et cortina. m Other inscriptions 
were carved on a tile (6760), a chest (5495), a concave rock made to 
resemble a tortoise shell (presumably by way of reminiscence of the 
god's reputed invention of the lyre) (4942), a square pedestal (6505), 
and a table so inscribed on the four margins that the lines on opposite 



horrei Pupiani. Considering the close connection, even occasional identity, of Genius 
and Tutela, Genius Tutelae (II 2991) is especially striking. See Fowler, Roman Ideas 
of Deity p. 20f . 

56 797, 3265, 4248, 4252, 4257, 4941, 4943, 5053, 5094, 5254, 5452, 5495, 5562, 5673, 
6411, 6505, 6777, Notizie 1896. M6 = L'ann. Epigr. 1897. 25, Suppl. Ital. 163. 

"521, 3267-8, 4036, 4249-52, 4254-61, 4264-72, 4912, 4941-3, 5014-5, 5094-5, 
5355-7, 5442, 5451-2, 5478-80, 5491, 5495, 5522, 5547, 5590, 5599, 5601 add , 5631, 5672, 
5700, 5711, 5745-6, 5760, 5792-3, 6410, 6471, 6505-6, 6573-4, 6576-78 add , 6620, 6760, 
6777, 6830, 6957, 7145, 7463, 7553, 7597, 7874, 8843; Suppl. Ital. 959; Notizie 1888. 
271, 1896. te6=L'ann. itpigr. 1897. 25; Uann. Epigr. 1907. 118. 

68 4944, 5563, 5650. 

5 « 797, 3265, 3269, 4248, 4253, 5053, 5115, 5254, 5464, 5562, 6411, 6610, Suppl. 
Ital. 163. 

90 In compiling these statistics, some inscr. have been included from a group 
bearing only the initial M by way of indicating the god. By means of the provenance 
of these insc-;., the discovery with them of others in which the names of the gods were 
given in full, and by other indications, this group has been conjecturally assigned thus : 
Minerva 3908, 3910; Matronae 7224-5, 7241-2; Mercury 521,5495, 6471,6482,6573-4, 
6760, 7463, 7553, 7597, Suppl. Ital. 959, Notizie 1888. 271, Uann. Epigr. 1907. 118. 

61 5257, 6482, 6505, 6576, 6777, Suppl. Ital. 959; see p. 58, n. 67. 

• 2 5478, Notizie 1896. 446 = Uann. Epigr. 1897. 25. 

63 5451, 7553; cf. 522. 

64 7145, unless Mercator be a cognomen. 

*4270, 5451 (with a roof), 5700, 6577-8 add , 7553, Suppl. Ital. 740. 
66 Notizie 1896. U6 = L'ann Epigr. 1897. 25. Cf. 6965. 



58 Cults of Cisalpine Gaul as Seen in the Inscriptions 

margins were identical (4941). The purpose of the vow is indicated 

OPTATVS . CASSIVS 

OPTIONIS.F 

SVSCEPTVM.MERITO 

VOTVM.TIBI 

wERCVRI . SOL VI 

VT.FACIAS.HILARES 

SEMPER.TVA 
TEMPLA . COLAMVS 

in no. 6506 (Novaria). For the remains of a representation of 
the planet Mercury, see no. 5053, p. 64. 

MERCURIUS DEUS, AUGUSTUS, REDUX, ARPAX 

A certain dedicant of Brixia paid two vows to D e u s Mercurius 
(4262-3). Mercurius Augustus is addressed by a soldier 
(522), and by a mother in memory of her son (2801). Two inscrip- 
tions record respectively the enlarging (4161) and the restoration 
(8237) of some edifice, presumably, sacred to Mercurius Augustus; 
and an altar bears his name, followed by the names of numerous 
dedicants (788). 67 Mercurius lucrorum p o t e n s e t con- 
servator receives a votive offering from an official in the vicinity 
of Novaria (6596). There is one inscription to Mercurius Redu- 
[c e n s (?)]. 68 Another, indexed in the Corpus with those which 
bear no epithet, reads MERCVRIO ARPAGI (5706). Arpax in 
the sense of "grabber" or "cheat" at games of chance is found on 
bone tesserae, 69 and Arpagius was "apparently used at Lugudunum 
as a term of affection applied to children and young persons carried 
off by premature death." 70 Although I do not find Arpax or Harpax 

fl7 Steuding in Rosch. Lex. II 2 2818 f.: "Dass freilich sonst iiberall, wo M. den 
Beinamen Aug. f tihrt, an Kaiserkult zu denken sei, durfte kaum zu erweisen sei, da 
bekanntlich dieser Beiname den Gottern an erster Stelle zukommt . . . ; wahr- 
scheinlich ist dies aber der Fall, wenn Augustales, seviri et Augustales oder seviri 
Augustales als Dedikanten ercheinen, obwohl dieselben iiberhaupt in einem engen Zu- 
sammenhange mit den Mercurdienste stehen mochten, da sie haufig auch auf Inschriften 
auftreten, wo Mercur den Beinamen Aug. nicht fiihrt (z.B., CIL V 5257, 6505, 6777)." 

88 4025. So the Corpus expansion, but I should prefer Redu(x); cf. Fortuna 
Redux, p. 45. 

69 IX 6089 1 , 8070 8 ; see Olcott, Tkesaur. L. L. Epig. s. v. 

70 XIII 2065, 2073 (Olcott, op. cit. s. v.) 



Cults of Cisalpine Gaul as Seen in the Inscriptions 59 

in any list of the epithets of Mercury or Hermes, it seems to me that 
one of the two ideas here suggested, theft in general or the snatching 
away of souls (cf.'Ep^s ^rvxayuyos) , may be present in the word Arpax 
as an epithet of Mercury in this inscription. See in this connection, 
if the expansion of Pais may stand, the reference to Dis Rapax on 
p. 60. Cf. Kaibel, Epigr. 272 and apiranTrip 'A18tjs in Callimachus ii 6. 
Mercury is associated with M a i a (6354), Deus Mars, 71 J.O.M., 72 
and — here compare no. 6596 above — with J.O.M. and Matronae 
Indulgentes™ bearing in the last instance the epithet lucrorum potens, 
as mentioned above. 

AESCULAPIUS 

The name is spelled Aesculapius seven times, 74 Aesclapius three, 75 
Asclepius three. 76 There are four inscriptions to the god without 
title, 77 five to Aesculapius A u g u s t u s, 78 two to Aesculapius and 
H y g i a, 79 and two to Aesculapius et Hygia Augusti. 80 Definite 
references to health occur in nos. 8207 and 6970, the former reading: 
Aescul(apio) et Hygiai 81 pro sal{ute) liber(orum) suor{um) et Anton(iae) 
Callistes coniug(is), C. Turran{ius) Onesimus v(otum) s(olvit), the 
latter — inscribed on a stone at Taurini supporting a Hermes — 

DIVO 
TR AI AN 



C.QVINTVS 
ABASCANTVS 

TEST . LEG 

MEDICIS.TAVR 

CVLTOR 

71 795; see p. 17. 

72 Suppl. Ital. 896; see p. 14. 

73 6954; see pp. 14 and 88. 

74 726, 729-31, 2036, 8206-7. 

76 727-8, Suppl. Hal. 155. 

78 6, 2034, 6970. Certain fragments of physicians' prescriptions (6414-5) from 
Milan, which begin with a claim of efficacy to relieve "obscura fati quaerella (sic) 
deum praesidio" direct the patient to placate Jupiter, Minerva, (Bona) Valetudo, 
Esculapius, and Mars. Then follow the prescriptions proper. 

77 727, 2034, 8206, Suppl. Ital. 155. 

78 6, 726, 728-9, 2036. 

79 6970, 8207. 

80 730-1. 

81 For the ending see p. 1, n. 5. 



60 Cults of Cisalpine Gaul as Seen in the Inscriptions 

ASCLEPI.ET 
HYGIAE 

as here reproduced. The expansion is: Divo Traian(o). C. Quintius 
Abascantus test(amento) leg(avit) medicis Taur(inis), cultor(ibus) 
Asclepi et Hygiae. The dedicants range from sevir (731) to slave 
(727); are men in six cases, women in three, with three inscriptions 
indeterminate on this point. Four are votive inscriptions, one of 
them (8207 above) containing the phrase pro salute; in another 
instance (2034), the words monitus posuit give the occasion. 

DIS, PROSERPINA, AERECURA 

Pais in SuppL Ital. 732 publishes a metrical inscription found 
at Comum, vs. 53 of which contains a passing reference to Dis:. . 
Dit]em non vestra [superabitis arte rapacem. . . Dis Pater is 
carved on a column of Aquileia (773), and so runs the form of address 
in a vocive inscription of Verona (3225). Proserpina appears 
once (Patavium. 2804): Iussu Proserpina(e) L. Calventius L(ucii) 
liibertus) Festus aram posit (sic) sacrum. 

In no. 725 of Aquileia, a veteran pays a vow to Dis Pater et 
A e r e c u r a. The first name was readily restored on the strength 
of the association of the two deities in other inscriptions, 82 but that 
of this goddess-consort has evoked no small discussion. Mommsen 83 
denied the former reading Abra Cur a (afipa Kovpa) and explained 
Aerecura, his reading, as of Latin origin, with the meaning Geldschaf- 
ferin. Jordan 84 considers it a non-Latin word and is followed in this 
by Roscher. 86 H. Gaidoz, 86 however, followed by Wissowa, 87 accepts 
Mommsen's view; but carries it to something more conclusive. He 
sets before the reader, in addition to certain inscriptions from outside 
Cisalpine Gaul, 88 no. 8126, HERAE / SACR (on a small altar at 

82 III 4395, VI 142, Brambach, Corp. Inscr. Rhenan. 1867, no. 1638. 

83 Arch. Anz. zurArch. Zeit. XXIII (1865), pp. 88*-90*. 

84 Preller, Rom. Myth. II 65, n. 2. 

85 Rosch. Lex. I 1 86-87. 

86 Rev. Arch. 3d ser. XX (1892), pp. 198-207. This is the fullest and best discussion 
of all the occurrences of Aerecura and related forms. 

87 Op. cit., p. 313. 

88 III 4395, VI 142 (for discussions and reproductions of the interesting frescoes 
which this inscr. accompanies, see Orelli-H. Ill p. 198; Dar.-Sagl. II 280, fig. 2468 ; 
Gaidoz. loc. cit., p. 200f ; Maas, Orpheus pp. 207ff; VIII 5524, 6962. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 61 

Nesactium in Histria), no. 8200, inscribed on both sides of a bronze 
tablet, thus: Haerae Dominae Sextilia Propontis pro salute et reditu 
filiorum suorum vipturn) l(ibens) s(olvit), and more especially no. 
8970a of Aquileia, 89 here transcribed. His explanation is that 





LVCVM 




DITI 


MACERIEM.ARAS 


ERAE 


>ATRI 


MOLEM.sEDILIA 


SACR 


SACR 


Q . CERFONIVS 
CHRySEROS 
ACC.COS.III III VIR 
FLORENTIA 
FECIT 





Aerecura is a phonetic imitation of "KpaicvpLa; while this latter combi- 
nation has not been discovered in any ancient record, yet as KvpLa 
was used with the names Artemis, Isis, Nemesis and others, and 
/ScunXts, j8a(uXeia and avavaa were used with Hera's, it is a safe assump- 
tion, if we compare domina in no. 8200, that Kvpla was applied to 
Hera to whose power it was specially suitable. Once the name, 
Aerecura was formed by the modification of the Greek words, popular 
etymology grasped at elements aes and cura which it seemed to 
recognize and established the Roman conception of a goddess of 
economy associated with Dis (from dives), god of wealth. The 
variant Aeracura, found in the catacombs, is taken as a corruption. 
This reasoning is not only ingenious, but plausible. 

LUNA 

Luna appears independently only once (16) in dedications; 
identified with the moon (5051), she is a member of the group of 
heavenly bodies described on p. 64. On one side of a square pedestal 
at Verona 90 the name of a dedicant is cut, on the front DIANAE 
LVCIF, and on the other side LVNAE with the figure of a goddess 
standing, a veil above her head. A fragmentary stone of Tergeste 
(CIG XIV 2383) preserves the word AOTKI^EPA and, below, the 
phrase 0210 KAI AIKAK2, with a representation of two uplifted 
hands in the center of the stone. The inscription relates itself 

89 =32*, but see ed. note on 8970a. 
•«3224; see p. 41. 



62 Cults of Cisalpine Gaul as Seen in the Inscriptions 

naturally to one of these two deities of similar function. 91 Syncre- 
tism is seen in the following from Verona (3233): Iun{oni) Lun(ae) 
Regiinae) sacr(um), P. Vitullius Philologus (!) sevir Aug(ustalis) 
imperio. The next inscription (Aquileia. 794) suggests comparison 

LVNAE.MARTI 
FRVTICIAE . TBYmeles 

ROGATV 
M.STATINIVS.DOR^ 

with the group of heavenly bodies above referred to; for on what 
other basis these two divinities could naturally associate is somewhat 
dubious. And yet, to be sure, there was nothing to prevent Fruticia 
Thymele from being, for different reasons, interested in two very 
different gods — interested in the second, one might surmise, out of 
anxiety for some soldier friend or relative, Dorus for example. Sol 
and Luna are honored together in nos. 3917-8 of Arusnates; the 
latter is all but indecipherable, but the former, in large and beautiful 
letters, is dedicated by a certain Q. Sertorius Q.f. Festus f flamen. 

MISCELLANEOUS 

Att 0aX# Tiifiepcos) 'IouXios MajuepTtws avedj]Kev, — such was an 
inscription cut in uneven characters on an altar at Aquileia. 92 Tholes 
is not mentioned among cult titles of Zeus in the handbooks or 
included in the lists of his epithets which are available; 93 but Usener 
cites it in his Gotternamen, 94 referring to this inscription. He compares 
Zeus Taletitas 95 and Zeus Tallaios 96 of other inscriptions with Zeus 
Thales, 97 gaining an idea of the significance of all three through a 
further comparison with the female deity Thallo 98 who caused 
plants to sprout. Zeus Thales would, then, represent a natural 



91 In general, see Mordtmann, Mitth. des Athen. Instil. X llff. 

92 CIG XIV 2337. 

93 E. g., Pauly-W. s. v.; Rosch Lex. s. v.; Bruchmann, Epitheta Deorum quae apud 
Poetas Graecas Leguntur; Farnell, Cults of the Greek States; Preller, Gr. Myth.; Cook, 
Zeus, I 730, n. 8 cites Usener's discussion. 

94 P. 131. 

96 Le Bas-Foucart n. 162k, p. 143. 

96 CIG XIII 2554. 95. 178. 

97 For the interchange of smooth and aspirate mutes, Usener refers to Ahrens, 
Dial. Dor. p. 82f and Hermann in Philol. IX 699. 

98 See Usener, op. cit. 134. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 63 

transference of functions from those of the sky to those of the earth 
as affected by the phenomena of the sky. 

An inscription found at Verona" is cut on the four sides of a 
square pedestal. In front, not preceded by the D.M of Roman 
sepulchral usage but construed substantially as if it were, 100 is: 
Aveniae Bassaridis filiae optim(ae); then follows the name of Avenia- 
nus (the father, presumably) in the nominative. On one side is a 
statement of the age and character of some one not there named; but 
the age, twenty-five, and the phrase omni sensu vita pietate perfectis- 
sim(a), taken with the context and position on the stone, make it 
plain that Bassaris was meant. On the back is: 0EA / XAPIS / BA2- 
SAPIS. Only these Greek words and the name Bassaris directly 
concern us. Since the three words are in the nominative rather 
than in the dative and goddess-Charis-Bassaris( = .Bacc/ja«te) 101 
would be an incongruous, impossible combination considered as the 
object of a dedication, I prefer to think that the father is calling 
his daughter 102 a goddess, one of the graces, that the Greek characters 
of her name are for concinnity with the immediate context, and that 
its position is determined by its length as compared with that of 
the two other words, by regard, that is, for epigraphical appearance. 

The letters IRID constitute what remains of an inscription 
from Gran San Bernardo (Notizie 1892.73). The one line, at any 
rate, is complete; and, while the name of a person may lurk in it, 
the probability is that the goddess was invoked. 

Number 523 from Tergeste is reproduced below. The prima facie 

E X.R E S P O N S O 
ANTISTITUM 
PROSPOLOIS 
C . LVCANVS.SEVERVS 

PRO 
L . LVCANO . FILIO 

interpretation of prospoloi as temple-servants is rendered inadmissible 
by the context. Severus would not dedicate any object to temple- 

"3382 = C7GXIV2307. 

100 Cf. Orelli-H. II 4586. 

101 See Liddell and Scott, Lex. s. v. Paaaapa, Schultz in Rosch. Lex. I 1 751 and lit. 
cited there, Preller, Gr. Myth. 698, n. 3 and 699, n. 2. 

108 Cf. Orelli-H. ibid. Ed. of CFG ad loc. comments: "0«A x*P« /3a<nropfs: prat- 
dicala ad nominis similitudinem inventa." 



64 Cults of Cisalpine Gaul as Seen in the Inscriptions 

servants, nor would the priests (antistites) direct him to do so. These 
prospoloi are best understood as daipoves, spirits attendant upon the 
greater deities. 103 

Pedestals on which once rested representations of the moon and 
five planets have been found at Anauni; 104 LVNAE (5051), MARTI 
(5052), MERCVR (5053), IOVI (5054), VENERI (5055), SAT- 
VRNO (5056). The bases so inscribed were in the form of small 
altars. Mommsen believed that there must have been a seventh 
image also, dedicated to Sol. 

On a marble tablet at Aquileia, superimposed horizontally on 
two small pillars, two concentric circles are described, the one but a 
little smaller than the other, whose perimeters are so cut by lines 
drawn from the one to the other that they are divided into eight 
arcs, each containing the name of that wind the direction of which 
corresponds to the position of the given arc. There are inscribed 
in order the names: Auster, Africus, Favonius, Aquilo, Septentrio, 
Boreas, Desolinus, Eurus. 105 The tablet bears also the name of the 
maker and certain further designs. A fragment of a calendar from 
Guidizzola was published in Notizie 1892 . 9. See Sup pi. Ital. 1273 for 
a law of dedication from Brixia. 



103 See Rosch. Lex. IIP 3129-32; Note 3130. 33 for the spelling. 

104 Cf. 3466, Planetam suum procurare vos moneo; this planetary group is paralleled 
by XIII 2869, 4206, 4467. 

108 Suppl. Ital. 204, which see for discussion of the relation between the form and 
position of this tablet and the plan of construction of the city. Cf . Vitr. i 6ff, cited by 
Mommsen there. * 



CHAPTER IV 
DEIFIED ABSTRACTIONS 



STATE CULTS OF THE REPUBLIC 1 

F o r t u ri a, who attained such importance and a real personal- 
ity, has been discussed on pp. 43-46. There is one inscription 
{Suppl. Ital. 156) to Concordia without title or other additions. 
Two brothers of Anauni gave an altar and a statue in payment 
of a vow (5058) to Concordia Augusta. A dedicant of Hasta, in 
memory of his sister, addresses the Concordia collegii fabrum Hasten- 
sium (7555); the Concordia curatorum arcae collegii fabrum et centonum 
Mediolaniensium receives a dedicatory offering in no. 5612, and the 
Concordia collegii dendrophororum Pollentini is referred to in no. 
761 7. 2 On the reverse of a coin of Aurelian occurs the phrase Con- 
cordia militum (Notizie 1914.410). 

VICTORY 

Most of the inscriptions to Victory accompany votive offerings; 8 
one dedicant adds the phrase pro salute followed by a name in the 
genitive as an explanation of his vow (4292), and such perhaps is 
the explanation of an abbreviation in No. 4915. The following 
inscription (Laus. 6355) concludes with a puzzling phrase. Of 

L . HOSTILIVS 

VRSIANVS 

VICTORIAE 

V. S.L. M 

ITEMQVE . L A 

VIT 

Mommsen's two explanations, the one which attempts to connect 
the word lavare with the same word in the Lex Cornelia against 
fraudulent processes used on gold and silver coins is, as he admits, 

1 Following here and later the classification in Axtell, Deif. Abst. Ideas. 

2 Cf. Wissowa, R. K. 329, n. 7. 

3 4291-2, 4915, 4949, 5703, 6355, (6535 in the Corpus index is an error), 6579* dd , 
6819b, 7147, 7695, 7721, 8832. Cf. 6959, 7833. 

65 



66 Cults of Cisalpine Gaul as Seen in the Inscriptions 

as obscure as the phrase itself. That some sort of coating of the 
statue to prevent rust was resorted to is his other, and less improb- 
able, suggestion. 4 Without more evidence than is available, I should 
rather understand a simple cleansing process, or, better, a ceremonial 
lavatio. Several non-votive inscriptions also are found, 5 including 
one (7861) set up according to the terms of a will. There are, further, 
ten inscriptions to Victoria Augusta; 6 one of these (5025) sub- 
stitutes the word cultor for the name of the dedicant. In no. 4089 
the full form of address is: VICTORIAE.AVG / ANTONINI.ET. 
VERI; in Notizie 1906.391 the reverse of a coin reads: VICTORIAE 
DD.NN.AVG.ET CAE. Similarly, no. 6970 adds pro imperio 
Nervae, and no. 7643 is to the Numen Victoriae imp(eratoris) Caes- 
(aris) M(arci) Aure[li] Antonini Aug(usti) Invicti Principis. A 
restorer of a fortress honors Victoria Aeterni Imvicti (sic) Iovis O. M. 
(7809). Fortuna, Diana and Victoria are worshiped together in 
nos. 7493-4. 7 Altars are given the goddess in nos. 5025, 6579 add , 7844, 
— the restoration (presumably) of her temple and a marble pedi- 
ment of a portico reported in no. 7614. Globes, 8 wreaths, 9 a palm 
(7147), a wheel (7861), a sheep (7147), and the form of a Victory 10 
(usually winged) appear with a number of inscriptions. 

Spes Augusta, one of the several deities drawn into the 
imperial circle, has five inscriptions here, 11 two with the phrase 
pro salute. 12 Virtus, always a military conception, appears with 
Bellona in no. 6507; 13 Saltuarius Virtutis, u as applied to the dedicant 
in no. 2385 to Silvanus Augustus, is translated by Harper's Latin 
Dictionary s.v. saltuarius "keeper of the grove of Virtue." Virtue 

4 He cites Pliny, N. H. xv 8. 34. 

5 7644, 7844 (not containing the name of the goddess and not indexed under her 
name, but beside her figure on the stone), 7861. 

6 4986, 5025, 5070, 6959-60, 7831, 7833, 7843(F), Notizie 1881. 149 = 5«^/. ltd. 
1011. 

7 See p. 41. under Diana. 

8 4089, 7861. 

9 6960, 7147, 7843-4, 7861, Notizie U9=Suppl. Ital. 1011, Notizie 1906. 391. 

10 4089, 6960, 7147, 7844, 7861, Notizie 1881. U9 = Suppl. Ital. 1011. Cf. 7833. 

11 706-8, 834, Notizie 1878. 288= Suppl. Ital. 410, all votive inscr. but the last. 
Cf. Axtell, Deif. Abst. Ideas, 20; Wissowa, R. K. 330. 

12 706, 708. 

13 The two may be conceived as one here; cf. Axtell, op. cit. 25f ; Wissowa, R. K. 
350, n. 10 with context. 

14 Not indexed in the Corpus. Cf. Lanciani, Wanderings in Rom. Camp. 311 f. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 67 

certainly had temples 15 and may well have had a grove. Juventus 
(the name a variant of earlier Iuventas) had a statue, apparently, 
dedicated by a collegium Artanorum (4088), and there is one inscrip- 
tion (4244) to the Juventus of an individual. Bonus Eventus 
appears in nos. 3218 and 4203, but as dative and accusative of a form 
Bonum Eventum. In the latter, two seviri Augustales, Curatores 
Ordinis Sevirum Sociorum, have set aside a sum, from the interest 
on which a celebration with the sacrificial portions is to be carried 
out on the 15th of May. 

STATE CULTS OF THE EMPIRE 

AEQVITAS AVGVST S.C and a representation of that goddess 
with a balance and a sceptre appear on the reverse of a coin of 
Vespasian. 16 It may have been the younger Pliny, completing what 
was begun by his adoptive father, 17 who dedicated certain porticos 
and their appurtenances toAeternitas, Roma and Augustus. 
A coin of Augustus bears the word Providentia, which came 
to have the religious significance, in connection with the imperial 
office, of its English derivative. 18 The cognomen Augusta, so char- 
acteristic of these imperially sanctioned cults, 19 is added in no. 1871. 
In the phrase Iovis T u t e I a, the second word is possibly a common 
noun, — at most, a force thought of somewhat distinctively (as is 
Numen at times) but intimately connected with the great god. 20 

There are three inscriptions to N e m e s i s, 21 five to Nemesis 
Augusta. 22 As a very late addition to the Roman worship, 23 she 
belongs, from another point of view, with the Oriental cults. In 
Suppl. ItaL 167, NEMESI / EX / VISO, 24 the decorations of helm 

15 Cf. Preller, Rom. Myth. II 249; Wissowa, R. K. 149f. 

16 Notizie 1906. 391. Cf. Wissowa, R. K. 332 as to the classification as a state cult, 
and, per contra, Axtell, op. cit., 32f. For abstracts on coins in general see Koehler, 
Personifikationen Abstrakter Begriffe auf Rbmischen Miinzen. 

17 Notizie 1880. 336= Suppl. Ital. 745. See Mommsen's note in the latter and p. 
39. n. 9. herein. 

18 Notizie 1906. 392. Cf. Wissowa, R. K. 336; Axtell, op. cit. 38. 

19 Cf. Wissowa, R.K.&5. 

20 4243; see pp. 12f, 21f and cf. Axtell, op. cit. 40ff. I 1456 may have been dedi- 
cated to Tutela, but see p. 2 If. 

21 812, 3105, Suppl. Ital. 167. 

22 813, 8134-5, 8241 Suppl. Ital. 166. 

23 See Axtell, op. cit. 44; Wissowa, R. K. 378. 

24 Cf. ex visu in 813 to N. Aug. 



68 Cults of Cisalpine Gaul as Seen in the Inscriptions 

and winged wheel suggest the frequent confusion of this deity with 
Fortuna; 25 the dogs holding a hare and deer in no. 813 suggest the 
still commoner confusion with Diana. 26 This cult, so popular else- 
where with soldiers, 27 shows one soldier-dedicant here (3105). It 
is probably too much to infer from the fact that three out of nine 
inscriptions are irregularly cut 28 that the cult made a special appeal 
to the lower classes, especially as a sevir is among the dedicants (813). 
Four are votive inscriptions. 29 On the tomb at Verona of Glaucus 
of Mutina, boxer, killed in his eighth match at the age of thirty-three, 
are these words ad fin. (3466): Aurelia marito b(ene) mierenti) et 
amatores huius. Planetam 30 suum procurare vos moneo; in Nemese 
nefidem habeatis; sic sum deceptus. 31 Ave. Vale. 

Fata became so thoroughly invested with personality that they 
scarcely belong in this discussion; but see p. 49 and n. 6 there. 
N u m e n Maiestas que imperatoris of Notizie 1881.336 32 is 
paralleled in VIII 12062-3; such an expression is very close to the 
periphrastic form of addressing kings and dignitaries of modern times. 
An altar at Aquileia is inscribed on three sides with VI.DIVINAE 
SACRVM (837). While this may refer to the taurobolium in the 
worship of the Great Mother, 33 Viribus Aug(ustis) of 8248 and 
Lymfis Viribius) of 5648 probably involve more independent abstrac- 
tions. A coin of Gignod and a medallion of Pavia show the word 
Consecratio {Notizie 1914.409 and 1906.392) and on a bronze 
sheath is the word U b ertas (Id. lSS0A35 = Suppl. Ital. 1087. 7). M 
Several of the inscriptions to N u m i n a have been, or will be, 
treated under other deities: Numen et Genius (7212) on p. 21, 
Numen Dianae Augustae (7633) on p. 40, the Numen of Apollo on 
p. 55, Numen Victoriae Imperatoris Caesaris (7643) on p. 66, Numina 

25 See Axtell, ibid.; Wissowa, R. iT. 377. 

26 See Axtell, ibid. 

27 See Wissowa, ibid. 

28 812, 8241, Suppl. Ital. 167. 

29 3105, 8134-5, 8241. 

30 This reference to astral influence, with the phrase studiosus astrologiae of 5893, 
and certain amulets {Notizie 1904. 432 & Vann. Epigr. 1905. 200) are the only relics 
of magic preserved. 

31 Cf. 4612, utrisquae numinibus deceptus, on p. 69. 
82 Cf. Arch. Epig. Mitth. XV 50. 

33 Cf. 6961-2, Viribus aeterni taurobolio, and Axtell, op. cit. 56. 

34 Axtell, ibid, does not cite Consecratio, Ubertas, Numen; the problem is to dis- 
tinguish between deification and mere personification. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 69 

Augustorum, Iuppiter Poeninus (6885) on p. 84, and Numen Melesocus 
Augustus (8127) on p. 92; Numen Maiestasque imperatoris has been 
cited above. 35 In no. 6876 to Poeninus, quoted on p. 84, is the phrase 
Numen adoro tuum. There is a dedication to the Numen of Aurelius 
Valerius Diocletianus on a huge stone of Patavium (2817). Finally, 
in the following instance (Brixia. 4612) Numina is used without 



H E L 


VIAE 


L A E 


N I D E 


DOMNE 


. ET . CONIV 


GI 


KARISSIMAE 


C.P E T 


R A N I V S 


A S C L 


E P I A D Es 


AB 


VTRISQVAE 



(sic) 



NVMINIBVS.DECEPTVS 



dependence on the name of god or emperor. The errors in orthog- 
raphy, especially that in karissimae™ taken in connection with the 
Greek proper names, might incline one to discount this inscription 
as evidence of the orthodox Italian conception of Numen. In any 
case, the plural form removes us in this instance from the realm of 
the abstract, since it is equivalent to deis. The absence of indication 
as to any two individual deities to whom the phrase utrisquae numini- 
bus could naturally be referred leads me to think the dedicant meant 
"both groups of gods," as, for example, the gods of the living and the 
gods of the dead (this being, I think, a sepulchral inscription). 87 
In general, numen is not an independent abstract concept. 38 



36 The index of CIL V would add Numen (?) Fatorum (4296), but Mommsen has 
a different reading ad loc. 

36 But cf. 6483, 6487, e. g. 

37 Cf. sepulchral inscr. 3466 on p. 68. See 6535 for another such expression of 
strong feeling. 

38 For Pantheus as approaching an abstraction, see p. 94 and n. 12 there; for 
Valetudo, p. 59, n. 76. 



CHAPTER V 
DIVI 

Priesthoods included among the distinctions of individuals, whose 
memory is preserved in inscriptions of various kinds, constitute 
almost the only evidence of the worship of the deified emperors and 
the members of their families found in this district; the treatment 
of the Divi here will be, accordingly, very summary. Two flamines 
Iuliani (1812, 2536), two flamines Divi Iuli (4348, 4459), and a 
sacerdos Caesaris (4966) represent the first of the group. Augustus, 
of course, is most conspicuous: Sodalis Augustalis (24, 531, 865, 
4954, 5909), Sodalis Augustalis Claudialis (6977-81,); Flamines 
Augustales (3223 add , 2524, 3341, 7259, 7425, 7428); Flamines Divi 
Augusti (4386, 5266-7, 6797, 7007, [perpetuus] 7605); Sacerdotes 
Augustales (4950, 4960, 4965) ; Sacerdos [Divi] Augusti (4442). There 
is one dedication to Divus Augustus (2812); the obverse of two coins 
bears the words DIVUS AVGVSTVS PATER {Notizie 1906.391-2); 
and in certain military diplomata 1 there is a passing reference to a 
temple of Divus Augustus at Rome as near to one of Minerva, by 
way of indicating the location of a certain bronze tablet inscribed 
with a law. There are to be included here Flamines Romae et Augusti 
(3376, 3420, 3427, 3936, 5036, Notizie 1880. 208 = Suppl. Ital. 624), 
and a sacerdos Romae et Augusti (5511): cf. Sacerdotes Urbis Romae 
Aeternae (4484, 6991) and a Flamen Romae et Divi Claudii (6431). 
On the architrave of a temple at Pola is the following inscription: 
ROMAE . ET . AVGVSTO . C AES ARI . DIVI . F . P ATRI . PATRIAE 
For a dedication to Aeternitas Roma et Augustus, see p. 67. In addi- 
tion to the Sodalis Augustalis Claudialis (6977-81) and the Flamen 
Romae et Divi Claudii (6431) cited above, there are Flamines Divi 
Claudii (534-5, 875, 5126). For other emperors there are the follow- 
ing priesthoods here represented: Flamines Divi Vespasiani (6360, 
6513-4, 6797, 7021); a Flamen Divi Titi Augusti Vespasiani (5239), 
a Flamen Divi T. Augusti (5667), a Flamen Divi Titi (6995); a Flamen 
Perpetuus Divi Nervae (7458); a Flamen Perpetuus [Imp. Caesaris] 
Traiani [Augusti] (7458), Flamines Divi Traiani (4368, 5126, 
5312, 5908, 6513, 6520, 6797, 7375); a Sodalis Hadrianalis (1969, 

1 4056, 4091, Suppl. ltd. 941 =Ephem. Epig. IV pp. 185, 513; see p. 43, n. 32. 

70 



i 



Cults of Cisalpine Gaul as Seen in the Inscriptions 71 

2112, 7783), Flamines Divi Hadriani (6513, 8880), a Flamen Hadrian- 
alis (543); a Flamen Divi Severi (7783); a Sodalis Aurelianus Antonin- 
ianus (3223). Several inscriptions preserve only the phrase Flamen 
Divi . . . (6514, 6517(?), 7002) or Sacerdos Divi . . . (8808) with 
the name of the emperor missing; in the case of the first inscription 
only is there any suggestion of damnatio memoriae. A Sacerdos Divar- 
um (520) will be noted on p. 72. The following priesthoods of the 
Divae are mentioned: Flaminica Divae Augustae (7788 twice), 
Sacerdos Divae Augustae (4458), Flaminica Divae Drusillae (7345), 
Sacerdos Divae Domitillae (2829), Sacerdos Divae Plotinae (4387, 
4485, 7617), Sacerdos Divae Faustinae Maioris and [Minoris] (7617), 
Flaminica Divae Sabinae (6514), Sacerdos Divae Matidiae (5647). 
The dedications to Augustus {Suppl. Ital. 170), Augustus or Augusta 
{id. 2, 697), Augusti or Augustae (3305-6), and Augusta (2840, of 
temple and altar) very probably belong to the group of Divi and 
Divae, together with the Flamen Augustorum of no. 47. 



CHAPTER VI 
ORIENTAL GODS 



THE MOTHER OF THE GODS 

The goddess is addressed as Mater Deum twice (4940, 4985), 
the dedicant in the second instance, a man of freedman birth, having 
enlarged her fane. A woman addresses her (6956a) as M(ater) 
M(a g n a). There are three inscriptions to M(ater) D(eum) M(agna) : 
in no. 519, cut on a hexagonal pedestal, the dedicants are a sacerdos, 
an aedituus, and a cymbalistria of the goddess; in no. 529 a son honors 
the memory of his mother, a sacerdos divarum; in no. 795a a soldier 
is acting pro salute coniugis. Mater Deum Magna C e r e r i a is 
seen in no. 796 on a square pedestal of Aquileia; 1 a vow to Mater 
Deum et I sis takes the form of the restoration of a fane and a portico 
(4007). References to sacer dotes Matris Deum occur in nos. 3438, 
3419(?), 5881; a sacerdos of Mater Magna is perhaps the explanation 
of no. 518; and a sacerdos of Mater Magna Deum Idea appears in 
no. 5862, of Mater Deorum Magna Idaea in no. 81. 2 To the sacerdos, 
aedituus and cymbalistria of no. 519 above may be added an archigallus 
of no. 488. The fact that a certain priest of the Great Mother makes 
a gift (81) of a plot of ground for burial purposes 3 to the Dendrophori 
Polensium, taken with the activity of the collegia dendrophororum 
generally in connection with the bringing in of the sacred tree 
on March 22nd, 4 leads Mommsen 5 to the conclusion that these 
collegia, while not wholly religious bodies, were closely connected 
with the worship of the Great Mother. Showerman 6 explains that, 
while there were collegia dendrophororum connected with other 
divinities, or having no religious significance, many collegia were 

1 See p. 26, n. 160; cf. Aug. De Civ. Dei vii 16. 

2 The commonest form of address (Showerman, Great Mother of the Gods 296). 

3 Domaszewski (Journ. Rom. Stud. I 53) denies that the dendrophori were origi- 
nally/a^' tignarii who chose M. M. as patron goddess and avers that they were rather 
a funeral guild for the disposal of corpses, the necessarily low-caste priests being suited 
for the office by the rites in which they mourned Attis. 

4 See Mommsen, CIL I p. 389 under March 22nd; cf. Wissowa, R. K. 321 and the 
literature cited in n. 7 there, and Showerman, op. cit. 277 '. 

8 Note on no. 81. 
6 Op. cit. 275-6. 

72 



Cults of Cisalpine Gaul as Seen in the Inscriptions 73 

definitely and exclusively devoted to the Great Mother of the Gods. 7 
There is to be included here also the reference in a woman's epitaph 
(4400) to her having been sacerdos XVviralis, since a sacerdos of the 
Magna Mater "directly appointed and equipped with insignia by" 
the quindecimviri was so designated. 8 Says Wissowa: 9 

Wenn sich in den Inschriften Priester und Priesterinnen der Gottermutter 
in italischen und gallischen Stadten als sacerdotales XVvirales bezeichnen 10 und wir 
erfahren, dass ihre Wahl der Bestatigung durch die Quindecimvirn bedarf, so ist 
diese ganz vereinzelt dastehende Unterstellung municipaler Kulte unter die 
romischen Quindecimvirn off enbar eine Massregel der Sakralpolizei, die zu der Zeit 
eingefuhrt wurde, als man den Zutritt zum Priestertume der Grossen Mutter den 
romischen Biirgern freigab. 

The sacerdotes are men in nos. 81, 519, 5814, 5862, 5881; women 
in nos. 520 (divarum), 3438, 4400: no. 518 is too fragmentary to 
classify. A pair of inscriptions from Taurini (6961-2) are dedicated 
Viribus aeterni (sic) taurobolio, the one on an altar, the other on a 
marble column, and an altar at Aquileia is inscribed (837) with 
Vi Divinae Sacrum on three sides. 11 Number 766, which Mommsen 
inclines to classify with inscriptions to Cautopates, Roscher 12 and 
Cumont 13 identify with Attis Papas. 

JUPITER OPTIMUS MAXIMUS 

AETERNUS 

The cognomen Aeternus is used of Sol, Mithras and Caelus, 14 all 
Oriental deities, and its use with the name of Jupiter in nos. 789 and 
8232 marks this conception of the god as Oriental. 15 This cognomen, 
however, often stands alone; in such cases Jupiter is probably to 
be thought of none the less. 16 D e u s Aeternus appears twice at 

7 For inscr. relating to them, see CIL V index under Aquileia, Bergomum, Brixia, 
Cemenelum, Comum, Feltria, Mediolanium, Pola, Pollentia, Verona; Notizie 1880.335, 
1888. 408; p. M. 

8 Showerman, op. cit. 272. 

• 320f. Cf . Domaszewski, I. c. supra, p. 70, n. 3. 

10 For other cases of this use of terms, see Wissowa, ibid. n. 9. 

11 Cf. p. 68. 

12 Rosch. Lex. I 1 715. 
18 Textes, II 123. 

14 Steuding in Rosch. Lex. F 88. 

16 See Wissowa, R. K. 364f. Cf. Fowler, Rom. Ideas of Deity 44f. 

18 Rosch Lex. ibid. 



74 Cults of Cisalpine Gaul as Seen in the Inscriptions 

Aquileia; 17 an altar of Verona is inscribed (3221), Deo Magno Aetern- 
(o) Liucius) Statius Diodorus quot se precibus compotem fecisset 
v(otum) s(olvit) l(ibens) m(erito); and a cippus of Aquileia reads 
(8208), Deo Aet(emo) Exaudit{ori) Antonius Valens somnio monitus 
pro sal(ute) sua suorumq(ue) omnium et viciniae. 

DOLICHENUS 

Dolichenus [here spelled Dolichinus (1870) and Dolicenus (2313)] 18 
is a local cult-title from Doliche in Commagene, 19 whence it was 
spread by Syrian soldiers. The god is represented in art as a bearded, 
mail-clad figure, with lightning in his left hand, a double-bitted axe 
in his right, and standing upon a bull's back; 20 his cult belongs 
mainly to the later Empire, and was associated with the emperors, 
as two of the three inscriptions of this region suggest, and with the 
aristocracy. 21 The first inscription reproduced here is from a bronze 

I O . P . M 

DOLICHINO 

PRO SALVTE . IMP 

COMMODI.AVG 

PII.FEL.VAL.MAXI 

MVS CENIVRIO LEG (sic) 

IIII FLAV ET PRO SVIS 

EX VISO FHCID 

tablet of Concordia (1870). The point between the and P of line 1 is 
an error; 22 FHCID is for fecit with 77 for e and the common confusion of 
d and t.* 3 The agnomen Felix dates the inscription as 185-192 A.D. 24 
Another bronze tablet, from Atria, preserves the following faultily 
spelled inscription of 222-235 A.D. (2313): Pro salute Imp(eratoris) 
Caesaeris M(arci) Aureli Severi Alexsandri Pii Felicis Aug(usti) Iovi 

17 769 pro salute alicuius, 770 on a small altar. 

18 Cf. the spelling in III 1201a, b; VIII 2623ff ; IX 948; Ephem. Epig. II 422, 529; 
id. Ill 3462. See other variants in Dar.-Sagl. II 330, where they are accounted for 
by the ignorance of the worshipers. 

19 Cf. Braun, Jupiter Dolichenus p. 6f; Hettner, De love Dolicheno p. 2; Kan, De 
lovis Dolicheni Cultu p. 1 ; Cook, Zeus I 606. 

20 Hettner, op. cit. p. 2; Wissowa, R. K. 362. 

21 See Wissowa, op. cit. 366; Cumont in Pauly-W. V 1278. 

22 See Hettner, op. cit. 45 and cf. II 2386; V 4235, 5500, 6869; VII 378, 380. 

23 Cf. Notizie 1895. 351. 

24 Hettner, ibid . 



Cults of Cisalpine Gaul as Seen in the Inscriptions 75 

Optimo Maximo Doliceno. With these two inscriptions in mind, 
Hettner observes 25 that it is in maritime districts that most inscrip- 
tions to this god are found, and suggests that merchants may have 
been important disseminators of the cult. 

According to one interpretation, a side-light on Roman politics 
is furnished by the following interesting inscription from an altar 

I . O . M . D 

EX . IVSSV.EIVS 

M . PVB . CLODIAN 

CANDID 
NEQ . IN HAC.ARA 
SETATVSACRITVLI/ 

at Brixia (4242). Commenting upon Mommsen's expansion of the 
inscription [I(ovi) O(ptimo) M(aximo) D(olicheno) ex iussu eius M. 
Pub(licius?) Clodian(us). Candid(atus) ne q(uis) in hac ara s{cribat) 
et . . . . extrema non intellego.], Hettner says 26 that he does not 
know, if candidatus is to be read, whether the meaning is candidatus 
legionis or candidatus collegii Dolicheni cultorum. Apparently he 
understands Mommsen as referring the word to Clodianus. But 
Mommsen puts a period after this name, and what he means is, 
plainly, "Let no candidate write on this altar," using it for campaign 
purposes. 27 I think, however, that, while the order candidatus ne 
is good usage in literature, it is not probable in epigraphy where the 
simplest and most obvious words, word-arrangements and con- 
structions necessarily obtain. Hettner offers what I consider a better 
interpretation of the whole inscription, borrowing a suggestion 
from Buecheler. He compares CIL III 3955, addressed to Heliopo- 
litanus, another god of the Syrian group, and bearing the legend 
Nequis in hac ara porcos agi facere velit. This Brixian inscription 
is then read: Ne quis in hac ara s(a) etatu(m) sacri[f(icare)] v[e] li [/]. 
Saetatum } "with bristles," may seem absurdly periphrastic, but 
it may be that the dedicant thought it well to avoid even the name 
porcum as offensive to the god; this would not be more extreme than 
many odd taboos. This interpretation, at any rate, has the virtue 
of accounting for the last line with something like completeness. 

a Op. cit. p. 15. 
28 Op. cit. p. 45. 
27 Op. cit. pp. 23-4. 



76 Cults of Cisalpine Gaul as Seen in the Inscriptions 

Hettner calls attention 28 to seven cult-titles of Jupiter beginning 
with D; but, by reason of the prevalence of the cult in the localities 
concerned, does not hesitate to assign to Dolichenus a certain group 
including this inscription, though they have only that initial letter . 

ISIS 

Isis, Isis Augusta, 29 Isis Regina, 30 Isis Myrionyma (5080), and 
Domna Isis 31 are comprised among the forms of address to this divin- 
ity; Isis Regina, Sol, Jupiter and Serapis are collectively honored in 
no. 3232, Isis and Serapis in no. 821 1, 32 Serapis Augustus and Isis 
Regina in no. 3294, Mater Deum and Isis in no. 4007. 33 Iside stands 
as a dative form in no. 4220. There is some doubt as to the true 
interpretation of no. 8211 of Aquileia. Mommsen reads tentatively: 

(on one side) (on the other) 

AB M 

ISE.ET IVVEN 

SERAP MAG.VI 

DEO I 

Ab Ise et Serap(ide) deo m(agistri) iuven(um) mag(istri) vi(ci) primi, 
considering the phrase at the left as a local designation. But if one 
could account for the AB, since ISE is already an incorrect form 
there would be no difficulty in accepting it as a dative like the Iside 
of no. 4220 and other such forms. The natural presumption surely 
is that the two gods are addressed. Only seven out of thirty-two 
inscriptions announce votive offerings. 34 Women are dedicants but 
twice; 35 there are included among the dedicants: seviri™ an aedile 
and flamen Romae et Augusti, 37 a soldier (4041), a clothing-dealer, 38 
a freedman (2009), a slave. 39 Isidis inperio (sic) (10), ex monitueius 

28 See Abbott, Society and Politics in Ancient Rome p. 5. 

29 571, 3229, 5079, 8223, 8227. 

30 2109, 2797, 3231, 8228. 

31 160, Notizie 1880. 208 = Suppl. ltd. 624. 

32 But see below. 

33 Cf. p. 72. 

34 3230, 4007, 4219-20, 5079, 5770, 6953. 

35 4219, 6406; eight are indeterminate on this point. 

36 484, 779, 3229, Suppl. Ital. 159. 

37 Notizie 1880. 208= Suppl. Ital. 624. 

38 Suppl. Ital. 159; cf . 6777, p. 101, 774, p. 103. 

39 The same servus arkarius in 5079-80. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 77 

(484), pro salute alicuius (8229), and beneficio ordinis 40 are the 
motives assigned for dedication. One stone is ornamented with 
graver's tools, a bowl, a wand with serpents, a sistrum, sl small chest, 
and a winged Genius leading a panther, and with various parapher- 
nalia of the worship of Isis (10). Number 2797 was cut on a column, 
no. 6953 on a large, square pedestal worn by the feet of visitors, 
no. 8228 found in the ruins of a temple of Isis at Aquileia. The gifts 
consist of temples (4041, 5469), the restoration of a temple and 
addition of a portico, 41 altars, 42 and a statue of Harpocrates (2796), 
the only conception of the Egyptian Horus known to the Greeks. 43 
A perpetual sacerdos of Isis Augusta, likewise pastophorus, of Vicetia 
seems to have made some offering, according to a stone of Patavium 
(2806) ; and mention is made of a collegium pastophorum u Industrien- 
sium in no. 7468, dedicated to Genius and Honor. 45 Serapis has 
already appeared above in connection with Isis 46 and other gods, 
while a separate dedication to Sarapis (sic) O(ptimus) M(aximus) 
is found at Verona, an obvious case of contamination. 47 A woman of 
Aquileia paid a vow toAnubis Augustus (8210). 

MITHRAS 

The titles and combinations of titles by which Mithras and his 
associate or alter ego, Sol, were invoked were multiform: on the one 
hand, Deus Mithras, 48 augmented to Deus Invictus Mithras, 49 that 
in turn abbreviated to Invictus Mithras (6831) or Deus Invictus, 50 
finally to Invictus (5204), this last expanded to Invictus Patrius 
(5797); on the other hand, Sol, 51 Deus Sol, 52 Sol Deus Invictus, 53 — 

44 Sup pi. Ital. 159; vesliarius tenuarius, sevir, beneficio ordinis. 

41 4007 to Mater Deum and Isis. 

« 10, 3294, 4220, 8223, Suppl. Ital. 159. 

43 See Rosch. Lex. I 2 2747. 

44 See Wissowa, R. K. 357. 

45 See p. 19. 

46 3232, 3294, 8211; seep. 76. 

47 Cf. Jupiter Sarapis, III 3, 4560-1, 6164. 

48 5704, 8132, 8239. 

"805, [D(eo) Knvicto) I(nvicto?) M(ithrae)); cf. Mommsen, ad. he, 808-9,5019, 
5066, 5659, 5796, 7474, 8240, Suppl. Ital. 165. 
50 804, 2800 (I. D.), 5116, 8939. 

61 764, 3278, Lann. Epigr. 1914. 256. 

62 803, 4284, 6958 (Soli Deo), Notizie 1897. 272. 
M 807, 4283. 



78 Cults of Cisalpine Gaul as Seen in the Inscriptions 

varied by Sol Divinus (4948) and Dominus Sol (8970); again, by 
blending of the two, Sol Invictus Mithras 54 and Deus Sol Invictus 
Mithras, 56 with an occurrence once each of Deus Invictus Mithras 
with Sol Socius (5082) and Sol Mithras Numen Invictus Deus. 56 
There are to be added also the combinations with other gods: Jupiter 
Sol (8233), Sol and Luna (3917-8), Isis Regina, Jupiter, Sol, Serapis. 57 
Only once is a woman the dedicant, 58 as against men in thirty 
inscriptions. The dedicants include Diocletian and Maximian, 59 
the city of Brixia, 60 seviri, 61 a flamen (3917), a sacerdos Dei Mithrae 
(?) (5704) or Diet) S(olis) linmcti) M{ithrae) (5893), soldiers, 62 
freedmen, 63 and a slave (810). One dedicant bears the title Pater 
Nomimus (764); "un irariip j/6/ujuos," says Cumont, 64 "est mentionne 
sur une des inscriptions inedites de Sidon"; he refers to his monument 
no. 4. But fourteen out of thirty-nine are avowedly votive inscrip- 
tions. 65 One inscription is on a fragment of an architrave (8240); 
others are on pedestals 66 or altars; 67 for the relief work in no. 5066, 
depicting a scene of Mithraic worship, see Cumont, Textes II, mon. 
114. Number 807 may indicate a gift of statues; no. 810 announces 
the preparation, by a vilicus, of a speleum™ cum omni apparatu y and 
no. 5795 of Milan here reproduced, tells of the restoration of such a 

D . S I . M 



P . ACIL . PISO 
NIANVS . PATER 

54 806, Cumont, Textes 184 (see mon. 115). 

56 5477, 5795, 5893, 7362 (D. S. M. I.), Cumont, Textes, 17& = Arch. Epig. Mittk. 
XV 50 of 244-7 A. D. 

66 Suppl. ltd. 392; cf. CIL V 8997. Cumont (Textes II inscr. no. 188a) referring 
to his mon. 114b, regards V 5471 to J.O. M., with decorations of a god striking a giant, 
as dedicated to Mithras, on what basis I do not see. 

67 3232; cf. p. 76. 

68 5659; eight are indeterminate on this point. 

59 803; in Notizie 1917. 272 a temple is erected at their command. 

60 4284; Res Publ{ica) is the form; cf. 5795, p. 79. 
81 806, 4283, 5466, 7362. 

62 808, 811, Suppl. Ital. 165. 

M 804, Cumont, Textes 178. 

M Textes II 166, p. 123. 

96 805-8, 2800, 3278, 4283, 5082, 5204, 5659, 5796, 6831, 8939, Suppl. Ital. 165. 

66 5019-20, 8939. 

" 7 8239, on an altar in the form of a mystic chest, 5659, 6831. 

68 See Wissowa, R. K. 369f. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 79 

PATRATVS . QVI 

HOC . SPELEVM 

VI IGNIS . AB 

SVMTVM . COM 

PARATA.AREA.A RE 

PVBL . MEDIOL 

PECVNIA . SVA 

RESTITVIT 
speleum. Of religious officials, there are mentioned the sacerdotes* 9 
and pater nomimus (764) cited above, patres in no. 805, and a pater 
patratus in no. 5795, reproduced above. 70 Some form of lustration 
on behalf of one another is reported of certain soldiers in no. 808 
of 244 A.D., and Suppl. Ital. 165 names a soldier as engaging, simi- 
larly, in a lustration in honor of Mithras. The cult flourished 
especially at Aquileia. 71 

CAUTOPATES AND CAUTES 

Two aspects of Mithras, Cautopates and Cautes, developed a 
certain amount of separate individuality as attendants upon Mith- 
ras. 72 Three inscriptions here are dedicated to Cautopates; 73 no. 
1809, on a rude pedestal, to D e u s Cautopates; Vann. JZpigr. 1894. 
161 provides an instance of Cautes. Number 763, according to 
Mommsen, shows a form CAVTO; but Cumont 74 believes that 
Labus was right in reading CAVTOP. Number 5465 is set up by 
two men holding the Mithraic office of leones leg{ati) ; 75 for the appear- 
ance of this stone cf. Cumont, Textes, mon. 113. The first line of a 
votive inscription of Aquileia (811) preserves only the letters PTI, 
which Cumont 76 conjectures to have been originally Cautopati. 17 

••5704,5893. 

70 Cf . 763 under Cautopates. 

71 Cf. Cumont, Mystires de Mithra 55; for its importance as a religious center 
generally, see id., op. cit., 60 and the statistics in Maionica, Epigraphisches aus Aqui- 
leia, 5f. 

72 See Wissowa, R. K. 371, n. 5 & context. 

73 765, 4935, 5465. No. 766, hesitatingly classed here by Mommsen, is assigned 
to Attis by Roscher and Cumont; see p. 73. Cumont, Textes II 123, no. 171 may 
well be a dedication to Cautopates. 

™ Textes II 122. 

76 Cf. Wissowa, R. K. 370; Dessau 4259 suggests leg{itimi). 

78 Textes II 123, no. 171. He interprets no. 766 {ibid.) as being to Attis Papas, 
not Cautopates. See Hepding, Attis seine Mythen und sein Kult, p. 208. 

77 For an additional reference to the Mithras cult, see p. 32 with n. 203. 



80 Cults of Cisalpine Gaul as Seen in the Inscriptions 

A square pedestal of Tridentum bears the legend: Gen(etrici) n 
pro geinitura) dei, Q. Muiel(ius) cum s(uis). The reference is, of 
course, to the periodic rebirth of Mithras. 79 

Two dedications of Pola (8137-8) are to Venus Caelestis, 
under which guise lurks the Syrian Astarte. 80 In crooked letters 
on a small altar of Aquileia is an inscription (Suppl. Ital. 288) to 
Hecate. 

78 Such is the expansion of the Corpus index and in Dessau 4249; the expansion 
Gen{io) in the body of the Corpus must be a slip on the part of the editor. 
76 Cf . Ill 4424. 
80 See p. 48 and n. 65. 



CHAPTER VII 
CELTIC GODS 



JUPITER 

AMBISAGRUS (?) 

On a small altar at Aquileia Jupiter is addressed as in the accom- 
panying inscription (790) - 1 The Corpus index interprets: I.O.M. 

I . O . M . CO 
TE AMBI . S A 
GR VS 
P RI M VS 
O P E R I.P 0/ 
L .L 

Co(nservator) et Ambisagrus. 2 The names of the gods are, then, in 
the nominative; but, though very unusual, this is not unprecedented. 3 
The meaning of Ambisagrus is thus explained by Steuding: 4 

Der Name ist wohl aus ambhi = um, zu beiden Seiten und einer Ableitung von 
saghura — haltend, gewaltig, gebildet, so dass er der Bedeutung nach mit conservator 
oder der Beinamen tutor, tutator, custos zusammenfallen wiirde. 

The question would still remain as to whether Ambisagrus is 
the name of a Celtic god of similar function associated with Jupiter 
Conservator or an additional epithet reduplicating the first. 5 But 
Holder, although he follows this word-division in his first volume, 6 
substitutes in the second: 7 I.O.M Coteambi Sagrus Primus and re- 
gards Sagrus as part of the dedicant's name. This reading allows 
the second ligature 1 to stand, as it ought, 8 for TE instead of ET, 
suits the pointing of line 2 better, 9 and provides the normal case for 

1 There are three ligatures in the first two lines, CO, TE (or ET?) and MB. 

2 Spelled Ambisager by error. 
3 Cf. 4934, 5717, 8265. 

4 In Rosch. Lex. s. v. 

6 See Ihm in Pauly-W. s. v. 

* Alt-Celt. Sprachschatz I 122 (pub. 1896). 

7 II 1295 (pub. 1904). See Rhys, The Celtic Inscr. of Gaul 74f for a discussion 
of Sagrus as a separate linguistic element. 

8 See Egbert, Lat. Inscr. 67. But there is no consistency of usage; et is indicated 
by the ligature with bars of the E to the right in 4023, 4400, 5069,— to the left in 
5002, 5068, 5082. 

■ This is not in itself conclusive; see n. 26 on p. 4 with its context. 

81 



82 Cults of Cisalpine Gaul as Seen in the Inscriptions 

the god's name. Further, Conservator as an epithet of J.O.M. is 
usually given in full, and I find only one instance (V 5670) n the 
indices of the Corpus where CO is used as an abbreviation for it. 
Opera posuit may well be the intention of line 5. A little weight of 
evidence may be added to the second spelling of the god's name by the 
fact that the crowding of letters and use of ligatures give place at 
the point in the second line to generous spacing; the graver would 
perhaps be more likely to change at the end than in the middle of a 
word. 

There are preserved two inscriptions to J.O.M. with the added 
titles Agganaicus and Adceneicus respectively. Only the 
former spelling finds a place in Roscher's Lexicon and Pauly-Wissowa 
under Adceneicus refers to the other. It is suggested 10 that the title 
Agganaicus indicates elevation and has some resemblance to Capitol- 
inus. Commentators 11 compare an inscription to Matronae et 
Adganai, 12 the latter being regarded as Celtic goddesses. 11 That 
inscription is in turn compared to another (5716) to Matronae et 
vicani; but this is going from the unknown to the unknown. There 
is here a Celtic conception of Jupiter; farther than this we cannot 
certainly go. Both of the inscriptions we are here concerned with 
accompany votive gifts, the one to Adceneicus on a part of an old 
altar at Milan (5783), the other at Ticinum (6409). It is worth noting 
that the two towns, Milan and Ticinum, are only about twenty miles 
apart, and that the inscription to Matronae et vicani was found in 
the country around Milan. 

A unique dedication is that to Jupiter Felvennis (Arusnates. 
3904), made at expense of 800 sesterces according to the last will and 
testament of P. Calpurnius Mandatus. This epithet also is regarded 
as Celtic; for the presence of Celtic Cenomani in this vicinity, there 
are cited: 14 Plin. N. H. iii 19. 130, Livy v 35, Justin xx 5.8, Ptol. iii 1. 
27, Catull. lxvii 34. 

I O V I . BR . AR 

P . APIDIVS . P . L 

OM VNCIO 

V. S.L. M 

18 Steuding in Rosch. Lex. s. v. 

11 Mommsen on 6409; Pauly-W., Rosch. Lex. and Holder op. cit. t s. v. 

,s 5671; seep. M. 

18 See Rosch. Lex., s. v. 

14 Lex. s. v., after Mommsen. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 83 

For the Jupiter who is the recipient of this offering no one offers 
any explanation. If one is inclined to consider the abbreviations 
as standing for local designations, 15 BR.AR may be expanded Br~ 
[ixiano et] Ar[usnatiensi\. Brixia and Arusnates are the most 
important names in the Tenth Region which begin with there letters 
respectively, the localities are but twenty-five or thirty miles apart, 
and the inscription was found near Brixia. 

Number 4128 seems to be in honor of Jupiter P a g a n i c u s, 16 
no. 5782 of I.O.M. Coliocinuset P a r m a r u s. 17 Coliacini 
occurs in II 2697 as the designation of a group of dedicants, and 
Parmarus might suggest Parma, some seventy miles, however, from 
Milan where this inscription was found. 

POENINUS 

By far the most important of all cults of Jove which bear Celtic 
titles is that of Jupiter Poennus or J.O.M. Poeninus, a temple to 
whom, with many votive tablets, has been discovered at Gran San 
Bernardo in the Poenine Alps. 18 From the point of view of the 
worship of Jupiter, Poeninus is a local cult-title, the foreign god 
having been adopted by the Romans; 19 but, as regards the original, 
independent Poeninus, the situation seems to have been the reverse, 
for the mountains were named after the god. 20 The local character 
of no god could be more plainly proclaimed; the inscriptions are 
uniformly found in the Poenine Alps. The forms of address are: 
Jupiter Poeninus, 21 J.O.M. Poeninus 22 and Poeninus; 23 but there 
can be but little doubt that the Celtic element is dominant and 
original, with the name of Jupiter sometimes gracing that of the local 

16 Cf. J. Poeninus (infra), J. Dolichenus (p. 72f), J. Vesuvius (X 3806), J. Appenninus 
(VIII 7961). 

» Cf. 2482?, 4148, X 3772, XI 5375. 

17 Titles not indexed in CIL. 

18 For plans of the temple see Notizie 1890. 294ff, 1892. 68ff & 440ff, 1894. 33tt. 
Cf . Lanciani, Wand, in the Rom. Camp. 32 ff. 

19 See Rosch. Lex. IIP 2593. 60ff. Poeninus occurs alone in more than half the 
inscr. 

20 Cf. Livy xxi 38. 

21 6867, 6873, 6878, 6881, 6887, L'ann. tpigr. 1894. 151 ( = Notizie 1894. 36) & 
1904. 170. 

23 6865, 6868-9, 6880, 6888, Notizie 1889. 234, L'ann. £pigr. 1892. 68, 135. 
23 6866, 6871-2, 6874-5, 6877, 6879, 6883-4, Notizie 1887. 468 (4 inscr.), 1892. 
68, 445 & 1893.73, L'ann. tpigr. 1892.134. 



84 Cults of Cisalpine Gaul as Seen in the Inscriptions 

god by way of embellishment. Pro salute alicuius is the motive 
in no. 6865 and Notizie 1887.468, and the travel through the pass is 
reflected in the pro itu (et) reditu of 6873 and 6875. The rough and 
ready character of the frequently illiterate dedicants is set forth on 
p. 103f. The object dedicated in the great majority of instances is 
a bronze tablet; 24 once (L'ann.Epigr. 1904.170) it is a little, curiously 
shaped silver wheel. All but two 25 of the inscriptions are in connection 
with the payment of vows. 26 Number 6876, being naively worded 
and cast in the form of a prayer, is transcribed below. Though some 
of the more obvious errors here might perhaps be accounted for 

C IVL RVFVS.POENINO.V.S.L.M. 

AT TVA.TEMPLA LVBENS VOTA SVSCEPTA.PEREGI 

ACCEPTA.VT TIBI SINT.NVMEN ADORO TVVM 

INPENSIS.NON.MACNA QVIDEM.TE SANCTe PRECAMVr 

MAIoREM SACVLO NOSTRVM ANINVM ACCIPIAS 

by the fact that the inscription was pricked on bronze with a sharp 
instrument, the number of errors {at for ad in line 2, macna for magna 
— with the less usual inpensis — in line 4, saculo for sacculo and 
aninum for animum in line 5), taken with the faulty syntax of 
the last two lines, accords with the prevalent misspelling of the 
god's name 27 in revealing the personnel of the dedicants. Only 
one combination of this god with others is extant, no. 6885 inscribed to 
Numina Aug(ustorum), 28 Iuppiter Poeninus. 

MARS 

Mars Cemenelusis the recipient of a vow at Cemenelum 
in the Alpes Maritimae (7871). The title is of course local. 29 Momm- 
sen compares a dedication by an inhabitant of the same town to 
Mars Vintius at the neighboring town of Vintium (Orelli 2066 = XII 
3). 

A decurion of the same general region paid a vow to D e u s 
Mars Leucimalacus (7862a); another votive offering to 
Leucimalacus was found with this at Pedo (7862), given at the 

24 6865-9, 6871-8, 6880-1, 6883-5, 6887-8, Notizie 1889. 2$ = L'ann. Spigr. 1889. 82. 
24 6866, Notizie 1893. 73. 

26 Add to nos. in n. 24: L'ann. &pigr. 1892. 68, 134, 445; 1894. 151 & 1904. 170. 

27 See p. 104. 

28 Cf., e. g., XIII 389, 944-7, 1774-7. 
i9 See Holder, op. cit. s. v. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 85 

Plostralia, which Mommsen regarded as a festival of mule-drivers; 80 
supporting this conjecture is an inscription of Crayon to Martimulio. 31 
Holder 32 quotes Ernault as interpreting Leucimalacus to mean 
"digne de louange par son eclat." Similarly, Mowat 33 compares 
other epithets of the god — Leucetius, 34 Loucetius 35 Louc(ius?), 
Candidus and Albiorix — all signifying brightness. 

S e g o m o, 36 commonly so spelled and used as an epithet of 
Mars, appears as Egomo Cuntinus in no. 7868 from Cemenelum. 
Steuding 37 suggests that Cuntinus is a place-epithet, if the third 
line, Vic(us) Cunitinus), should be thus expanded. Holder 38 inter- 
prets the same Segomo as from sego-, "Kraft, Macht, Sieg," and 
translates it "siegreichen, machtigen." Segomo is most prominent 
in Lugdunensis. 

HERCULES 

Hercules S a x a n u s, most of the inscriptions to whom are 
from the Brohl valley near Andernach 39 and who was certainly 
German rather than Celtic in origin, 40 has one votive inscription 
in Cisalpine Gaul, no. 5013 of Tridentum. One might be inclined 
to compare no. 7869 in which certain lapidarii honor Hercules; and 
there are, as a matter of fact, three inscriptions in the Moselle valley 
to Hercules Saxanus set up by soldiers engaged apparently in working 
quarries. 41 But, though the popular interpretation of the epithet may 
not have continued to follow its etymology and early history, it is 

30 Cf. R. Mowat, Rev. Arch. n. s. XXXV (1878) 105; Sturtevant, Pronunciation 
of Greek and Latin, p. 59. 

31 See Mowat, ibid., p. 106. 

32 Op. cit., s. v. 

33 See n. 30. 

34 XIII 7242, 7412, 7608; cf. Jupiter Lucetius. See Hastings, Encyc. Rel. and 
Ethics III 280. 

35 XIII 3087, 6221, 7241, 7661; VII 36; see Wissowa, R. K. 114, n. 3; cf. G. 
Dottin, Rel. des Celtes, p. 14. 

38 See Ihm in Rosch. Lex. IIP 600. 

87 Op. cit. P 931. 

**0p. cit. II 1448; cf. Rev. Arch. XXXV 161 and Grdr> II 1. 351. Dottin (/. c.) 
takes it as from a personal name Segomaros or from a place-name Segodunum. 

"XIII 4623-5, 7697, 7720; Orelli-H. 2007, 2009-10, 3479, 5657; Brambach, Corp. 
Inscr. Rhen. 651ff : cf. Freudenberg, Das Denkmal des H. Sax. in Brohlthal p. 4ff; 
Richter, De Deorum Barbarorum Interpretation Romana, 31ff; Preller, Rom. Myth. 
II 297 and note. 

40 Cf. Dessau, CIL XIV 3543, note. 

41 XIII 4625, note. 



86 Cults of Cisalpine Gaul as Seen in the Inscriptions 

denied 42 that the word saxanus is connected with Latin saxum, 
R.Peter regarding Hercules Saxanus as a war-god. 43 

Below Lake Verbanus was found a dedication to Hercules Mer- 
tronnus Anteportanus (5534), which runs: Herculi 
Mertronno Anteportano pro inpe(trata) sa{lute) — or, pro inpe(n)sa — 
Rusticio v.s.l.m. 

Pais 44 prints a votive inscription to Hercules v a n i u s. The 
etymology given by Holder 45 for Ovan suggests a possible connection 
of this cult with that of Hercules Iuvenis. 46 

THE MATRONS 

Especially prominent in the Gauls are the Matronae; 47 there are 
some sixty inscriptions to them in this region alone, in addition to 
half as many to the practically identical Iunones. The dative is 
spelled Matronabus in three instances, 48 and one inscription (3264) 
begins with a genitive Matronarium). 

In inscriptions beginning with the name Matronae or its equiva- 
lent standing alone, where the sex can be distinguished a third as 
many dedicants are women as are men, a very fair representation 
for the former as inscriptions go. Numbers 4134 and 4137 are set 
up by one woman in each case for another; the phrases cum suis 
(5788), cumfilis (5789) and pro natis (5790) occur. On a monument 
ornamented with figures of women dancing, of a man sacrificing and 
making libation capite velato, of another playing a flute etc., Narcissus, 
slave of Gaius Caesar, honors the Matrons pro salute C. Caesaris 
Augusti Germanici (Lacus Verbanus. 6641). Altars are given in 
nos. 5252, 5789 and 6615. 49 Decorations on the monuments include, 
besides those described above, five stola-clad matrons with hands 
joined (7210) and three women one of whom holds a chest (7703). 
The letters of no. 6488 were once gilded. All but five inscriptions 50 



42 By Peter in Rosch. Lex. I 2 3015. 29f ; cf. Dottin, Rel. des Celtes, p. 13. 

« L. c, 11. 17f. 

"Suppl. Ital. 844 (Sestocalende). 

46 Op. cit. II 891. 

* Cf . 5693 on p. 53. 

47 Cf. Haverfield, Romanization of Rom. Brit. p. 71; Dottin, Rel. des Celtes p. 20. 

48 4137, 4159, Notizie 1897. 6. 

49 Cf. Suppl. Ital. 847= Notizie 1882. 407 to Sanctae M. 
40 5502, 5587, 7210-1, Suppl. Ital. 847. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 87 

record votive offerings. 51 The following lines seem inconsistent 

D M 

MATRONIAE 

L . LVCILIVS. VXO 

RIS 

DONO 

D.D 

(Comum. 5253): Mommsen takes them somewhat doubtfully as a 
dedication to the Matrons. They certainly begin like a sepulchral 
inscription; but, in spite of this fact and the spelling in the second 
line, the phrase uxoris dono lends support to Mommsen's suggestion. 
The word nundinis in no. 5476 indicates that the vow was paid on a 
market-day. 52 To D i v a e Matronae a vow is paid (Fines Cotti. 
7228) which takes the form of the restoration of a cross-roads altar 
which had fallen into ruin. 

A number of barbaric, usually local, titles are added to the 
Matronae. The words Braecorium Gallianatium are cut in large, 
rude letters on an altar of Cantii {Notizie 1882.407 = Suppl. Hal. 
847). "Braecores igitur nescio qui Gallianates aetate Romana ibi 
degebant, ubi nunc est Galliano vicus," comments Pais. Soldiers 
have set up two inscriptions (7872-3) to Matronae Vediantiae, also 
local deities, 53 at Cemenelum in the Maritime Alps and Deae Vedian- 
tiae is to be safely conjectured from a fragmentary inscription of the 
same general region (Suppl. Ital. 1042). There are also Matronae 
Dervonnae, M Labus took this title in connection with a village Dervo 
or Dervio of the Milan region. 55 Number 5584 (Infra Lacum Verba- 
num) reads as follows: Sanctis Matronis Ucellasicis Concanaunis, 
Novellius Marcianus Primuli f. votutn Masvonnum v.s.l.m. 56 



« 3264, 4134, 4137, 4159-60, 4246-7, 5226, 5252, 5475-6, 5638, 5689, 5727, 5786-90, 
6488, 6804, 6615, 6619, 6654, 7225-7, 7241 add -3, 7690, 7703,7848-9; Notizie 1888. 673, 
1897. 6 & 1903. 265, Suppl. Ital. 853. 

12 Mommsen compares Orelli 1518, votum solvit iunic[e] alba libens animo. 

M See chap, preface in CIL V pt. 2, p. 916, col. 2; Mowat in Rev. Arch. XL 48f. 

64 5791; cf. the Fati Dervones of 4208, p. 50: the one is at Milan, the other at the 
near-by Brixia. 

w Mommsen ad loc. 

68 For a profusion of such local designations of the Matrons, see Vann. £pigr. 1889. 
164; 1891. 22, 23; 1892. 128-30; 1898. 116 and the index on p. 16 at the end of the 1898- 
1901 vol. See also in general Fiedler, Die Gripswalder Matronen und Mercuriussteine. 



88 Cults of Cisalpine Gaul as Seen in the Inscriptions 

The Matrons appear in various combinations. The Matronis et 
Adganais of no. 5761 57 has been compared to the Matronis et vicanis 
of no. 5716, 58 and the word Adganais to Adceneicus (5783) and 
Agganaicus (6409), epithets of J.O.M. 59 For J.O.M. and Matronae 
(5501) and I.O.M. Matronae indulgentes, Mercurius lucrorum potens 
(6954), see under Jupiter, p. 14; for Diana and the Matrons (6497a) 
under Diana, p. 41; for Matronae di deaeque or et di deae (6491, 
6575 add ) under the latter, p. 94; and for Matronae et Genii Ausuciatium 
(5227) under Genius, p. 21. 

JUNONES 

Beside the general similarity of conception and correspondence 
of the provenance of the two, there are to support the virtual identity 
of Junones and Matronae certain inscriptions to the Junones Mat- 
ronae (3237, 5249) or Matronae Junones (5450). Especially signifi- 
cant is no. 5249, having as it does Iunonibus Matron(is) on the front 
face and on the sides Iun{onibus) alone. All but six 60 of the dedica- 
tions to these divinities are votive offerings. 61 A little altar is the 
gift in Suppl. Ital. 625 = Notizie 1883.320. The payment of a vow in 
no. 781 includes a temple, three statues, a portico with a wall, a 
kitchen, and the site, a piece of private ground. There are three 
inscriptions to Junones Augustae (3238-40). Junones are once 
associated with Hercules asDi Sancti (4854). 

To be identified with the Matrons probably are also the D o m- 
n a e (774, 8246) or D o m i n a e {Notizie 1887.469). 62 Number 
8246 is in honor of Domnae T r e s or perhaps Domnae Trivia e. M 
Somewhat similar to the Matrons may be the F e m i n a e in an in- 
scription to Fruges et Feminae. M 

67 Of Cantu, as Suppl. Ital. 847 above. 

58 Cf. Ihm, Ann. Rhenan. LXXXIII (1887) p. 36. 

59 See p. 82. 

60 780, 3234-5, 4246, 8230, Notizie 1912. 11 =L'ann. Epigr. 1912. 248. 
"781-2, 2380, 3236, 3901, 4157, 4221-5, 4227-8, 5248, 5535, Suppl. Ital. 625 = 

Notizie 1883.3201. 

62 Cf . Ihm, Der Mutter- oder Matronenkultus und seine Denkmaler, p. 98. 

63 The fragments of no. 3307, containing the phrase ad dominant in an unintelligible 
context, can hardly be classed here. 

64 3227; see Steuding in Rosch. Lex. P 1558. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 89 

BELENUS 

The thirty-four inscriptions to this god give him a considerable 
prominence in Cisalpine Gaul, where all but four of the inscriptions 
in his honor are found. 65 The name is spelled Belenus seventeen 
times, Belinus ten times, and in other cases abbreviated. The 
epithet Augustus is frequently added; 66 but no. 1866, which 
runs: M. Pore. Tertius Bel. Augus. Concord., Mommsen thought 
might be expanded in the second line Belieno) Augus (talis) Concord 
(iae). Belenus Defensor Augustus appears in L'ann. Epigr. 
1895.39, Apollo Belenus 67 or Apollo Belenus Augustus 68 occasion- 
ally: the sphere of Belenus is in part the same as that of Apollo, if 
one accepts the etymology which makes his name mean brilliant. 6 * 
There is considerable diversity among the dedicants. 69 Number 
744, besides being dedicated to the god, is in memory of certain 
persons and in honor of certain others; no. 749 is in honor of an 
official. The dedications take these forms: small altars, 70 a seal 
(1866), a statue of Cupid (741), a square pedestal with what it once 
supported (743), and the restoration of a temple and gift of five 
gilded shields and two statues (1829). One inscription (735 add ) 
is in Roman letters up to the last two lines; these are in Greek and 
consist of the god's name in the dative, BEAENI, 71 and the word 
XAIPE respectively. For F o n s Belenus see under Fontes, p. 33: 
754 add , 755 and 8250. A votive offering of an altar is made to Belinus 
and the Nymphs. 72 

MISCELLANEOUS 

A pair of inscriptions of Cemenelum, otherwise identical and set 
up by the same centurion, dedicate the altars on which they are 
inscribed to Deus Abinius and Deus Orevaius res- 
pectively (7865-6). An Abianus (deus) appears in L'ann. Epigr. 
1888.22. 

65 For the etymology of the name and a list of such inscr. and literary references 
to the god, see Holder, op. cit., s. v. 

66 733-4, 738, 742, 744-5, 752, 1866(?), 2144, 2146, L'ann. tpigr. 1898. 85. 

67 ^acM 737j 8212 . 

68 741, 748-9, 753. 

69 Cf. 732 add , 740, 746, 751, 1829, 2143, 8212, L'ann. Epigr. 1895. 36-8. 

70 733-4 (by the same dedicant), 8212. 

71 Cf. XII 5693. 12. See in general Zilken, De Inscr. Lat. Graec. Bilinguibus. 

72 Dessau 4867 from Maionica in Arch. Triestino 1895, p. 191. 



90 Cults of Cisalpine Gaul as Seen in the Inscriptions 

The goddess Alantedoba, to whom a certain man pays 
a vow in no. 4934 of Camunni, may be compared, says Steuding, 73 
as regards the first part of her name, with the god A 1 u s, to whom 
two inscriptions (4197-8) are found in near-by Brixia. In no. 4198 
the full form of address 74 is Deus Alus Saturnus. 75 This 
creates a presumption that Alus, like Saturn, was an agricultural 
deity. 76 

A certain Q. Samicius Successus, both before and after his manu- 
mission, paid a vow toLacusBenacusin conjunction with 
some divinity whose name is missing in part. 77 

In the vicinity of Brixia are a number of inscriptions to B e r g- 
i m u s. 78 While the name is probably to be connected with the 
neighboring Bergomum, there is in the words a Celtic root meaning 
"high," and Bergimus is doubtless a mountain spirit. 79 Number 
4200 was cut on a little altar, and the restoration of an altar by an 
aedile of Brixia ex postulation(e) pleb(is) is recorded in no. 4981. 
Mommsen would so expand no. 4202 as to have it addressed to 
Genius coloniae Brixiae et Bergimus. 

There is found one poorly cut inscription to B o r i a (7), under- 
stood to be the North Wind, still called Bora in these regions as 
Boreas among the Greeks. 80 Evancelus (sic) colonorum Polensium 
Boriae v.s.l.m. 

On a fragment of a column from the house of a certain vilicus 
of Trumplini is an inscription (4932) to a Celtic god Brasennus. 

An altar of Cemenelum bears a votive inscription to C e n t o n- 
d i s (7867). Steuding 81 compares the stem of the Celtic city-name 
Centobriga in Celtiberia. 

A Celtic god C u s 1 a n u s appears in an inscription of Arusnates 
(3898). Zeuss, Grammatica Celtica p. 766, compares Cosli and 



73 Rosch. Lex., s. v. 

74 D D in the first, of 4197 may be for D(omino) D(eo). 

75 For the prevalence of Saturnus as a cognomen of outlandish gods, see Wissowa, 
op. cit. 207, n. 12. 

76 Cf. Steuding in Rosch, Lex., s. v. 

77 East bank of Lake Benacus. 3998; cf. Verg. Am. x 205. 

78 4200-2, 4981. 

79 See Rosch. Lex. and Holder, op. cit., s. v. 

80 See Rosch. Lex. I 1 814, Mommsen ad. loc, Holder, op. cit., s. v. and 
Tomaschek in B. B. IX 98. 

81 Rosch. Lex. I 1 859. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 91 

Cuses (Orelli 484); Cosli he connects (p. 1077) with Old G. cosl = 
corylus, "hazel-shrub." 82 

Number 7504 of Aquae Statiellae announces the payment of a 
vow to Dorminus and S u e t a; Ihm suggests 83 they may be a 
god and goddess of springs, since the warm springs of the place were 
once frequented. 

Number 5057 toaDeus Ducavavius has the Us made 
in a vulgar form. 84 

Some goddess named E i a is represented by three inscriptions: 
Notizie 1888.556 of Verona and, as far away as Istria, no. 8 of Polaand 
Suppl. Ital. 1 on a small altar of Nesactium, the last two being 
votive inscriptions to Eia Augusta. 

ANINIA . M . F . MAGNA . ET 
SEIA.IONIS.ET.CORNELIA.EPHYRE 

MAGISTRAE.B.D 
PORTICVM . RESTITVERVNT . E T 
AEDICVLVM . FONIONIS 

The inscription above (757) and no. 758 in which Seia Ionis 
Mag(istra) alone makes an offering to F o n i o, both inscriptions 
being of Aquileia, by their association of the attendants of the Bona 
Dea with this god suggest to Steuding 85 that his name is only a 
by-form of Faunus. See p. 33 for a possible third inscription to 
Fonio. 

Number 309 from Rovigno records the completion and dedica- 
tion, by a son, of a fane to Histria which had been begun by 
his father; and a small altar found in the debris before a temple 
of Neptune shows a votive inscription (327) to Histria Terra 
by a woman of Parentium. The location of Rovigno and Parentium 
in Istria establish the inference from the name. 86 

Number 3900 of Arusnates is in honor of a god graced by the 
name Ihamnagalla Sqnnagall a. 87 The dative of the 
inscription is in -e for -ae, 

82 See id., s. v. Cuslanus and Felvennis. 

83 Id. IIP 1590. See the article Dorminus in Pauly-W. V 1568. CIL V index has 
Dominus by mistake. 

84 See p. 98, n. 6. 

86 Rosch. Lex. F 1496. 

86 Cf. Mowat, Rev. Arch. 1880, pt. 2 (XL), p. 48 init. 

87 The dedicant recurs in 3926-8. 



92 Cults of Cisalpine Gaul as Seen in the Inscriptions 

At Bellunum is a votive inscription toLouccianus (Suppl. 
Ital. 442 ad CIL V 8804). Cf. the comment on Leucimalacus , p. 85 

A deity Ludrianus seems to be addressed on an altar (2066) 
by a woman of Feltria, 88 

A vow is paid to Numen Melesocus Augustus (8127). 
Melesocus is related by Mommsen to an Istrian tribe-name; but 
Tomaschek 89 "by way of indication of the relationship between the 
Illyrian and Greek languages, offers the name of this Istrian deity 
in connection with the stem jueXes, 'song'; in that case Melesocus 
would be, like Apollo or Orpheus, 'the melodious, the one who 
soothes.' " 

Number 6642 accompanies a votive offering to N a t i or 
Na t a e, deities unknown. 

The N e b r e s of no. 8133 from Pola are regarded by the editor 
of the Corpus (cf. veppis) as Istrian deities worshipped by Bacchantes. 

An altar forms the votive offering to a god Paronnus at 
Brixia. 90 Pais 91 reminds us that the field where the altar was found 
is still called by the rustics Campo Paronno. 

There is one votive inscription to a divinity called R e v i n u s 
(4875). 

An inscription in ancient characters and grammatical form, which 
Mommsen regarded as the oldest so far found in Istria, is no. 8184 
of Rovigno: Seixomniai Leuciticai Polates. Holder 92 
accepts the name as Celtic and the deity seems to be local. Tomas- 
chek defines the deity as "die sieghafte Diana." 93 

DIS PATERNIS 

SVRGASTEO 

MAGNO 

PATRO 

Q.M.TRYPHON 

V.S.L.M 

To Surgasteus in this inscription (Brixia. 4206) Eckhel 94 has 

88 But the word appears as a man's name in DeVit's Onomasticon (Ihm in Rosch. 
Lex. II 2 2147). 

89 In B. B. IX (1885) p. 98, as reported by Peter in Rosch. Lex. IP 2628. 
™Notizie 1882. 289 = Suppl. Ital. 741; cf. Holder, op. cit., s. v. 

91 Suppl. Ital. 741. 

92 Op. cit. II 1460. 

93 B. B. IX 99; cf. Louccianus above and cross reference there. 

94 Doctr. Num. Vet. II 438. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 93 

compared certain coins of Tios in Bithynia, inscribed ZET2 
STPrAZTHS. 2vpya<TT7]s is then derived from avvepyaar^s = avvepyaTTjs , 
"cooperator." 95 Surgasteus is also connected by some with Suregethes. 96 
Mommsen (ad loc.) and Dessau (IF135) after Labus refer Patro 
to a certain Patarus, reputed founder of Tios. 

In the midst of an altar at Trumplini is an inscription consisting 
of the one word TVLLINO (4914), the Us being of a familiar vulgar 
type. 97 

There is one Istrian dedication toVeica Noriceia (717). 98 
The spelling coir {aver unt) attests its antiquity. 

95 Cf. Mordtmann, Rev. Arch. n. s. XXXVI (1878) 292; Kammel, Herakleotica 
47, n. 2. 

96 See Hofer in Rosch. Lex. IV 1607; cf. Weinreich, Ath. Mitt. XXXVII (1912) 
40f. 

97 See n. 6 on p. 98; cf. VII 1337. 59-60. 

98 =1 1465. 



CHAPTER VIII 
SYNCRETISTIC TENDENCIES 



DI DEAE 



A considerable number of inscriptions are without the name of 
any specific god. These take the following forms: dea, 1 deae (8213), 
deus (4204), dei deaeque or the like, 2 di omnes, 3 di deae omnes* di 
deae immortales , 5 deus augustus* (Neptunus) deique augusti (328), 
di conservator -es, 7 dei patrii* di omnes et Caesar es (5736), (I.O.M.) 
dei deae or the like, 9 (Mars cum) diis deabus (5240), (Matronae et) 
di deae or the like, 10 dei deae (et dei Penates, 514). A curious inscrip- 
tion is no. 5634 of the Ager Mediolaniensis: votis omnibus caelestibus 
consentientibus benevertentibusq(ue) L. Parius Hermes. 

PANTHEUS 

Pantheus is u ed as a cognomen of Jupiter, Liber, Priapus, Serapis 
and Silvanus in various localities; 11 but occasionally in Cisalpine 
Gaul, as elsewhere, an independent god of this name is in evidence, 
conceived, apparently, as some sort of epitome of the qualities or 
personalities of all the gods. 12 In an inscription of the first or second 
century 13 he appears, and again as D i v u s Panteus. 14 A dedicant 
who honored the Vires on the same stone at Milan (5798) paid some 
vow to Deus Magnus Pantheus 15 , adding a statue as well; and 
Pantheus Augustus is found once (3279). 

1 6965, with the gift of a gilded serpent; cf. n. 66 on p. 57 with context. 

2 767, 3219, 4936 (gift of table), 5061, 5560 (gift of temple), 5640. 

3 4937, 6949. 

* 768, 4205, 5059-60, 5497, 8215. 
*8214(?); cf. 7870 on p. 13. 

6 3220; cf. 328, 2480, 3305-6. 

7 4864, with the phrase pro salute; cf. 5062 to luppiter etdi conservatores on p. 13. 
For di con., see Toutain, Les Cultes Paiens dans l' Empire Romain, p. 441. 

8 4207; cf. di paterni of 4206. 

9 See p. 13. 
"6491, 6575 add . 

11 Cf. Wissowa, op. cit. 91, n. 6. 

11 Id., op. cit. 92. As such, the god might be classed with deified abstractions, 

13 5099; see Peter in Rosch. Lex. Ill 1 1157. 23-5. 

14 5523; for such epigraphical evidence of the pronunciation of Lat. th, see Bennett, 
Lat. Lang. 31. 4. 

16 See p. 32. 

94 



Cults of Cisalpine Gaul as Seen in the Inscriptions 95 

Both the di deae and the Pantheus conceptions look somewhat 
away from literal and unqualified polytheism toward something 
synthetic. The former may at times have arisen from motives of 
economy or fear of offending some deities by showing preference to 
others, but the germ of syncretism is present. And when votaries of 
Pantheus arise there is a still longer step taken in the direction of 
monotheism. 

The really typical instances, however, of syncretism proper are 
the following cults, whose varying forms and degrees of internal 
relationship, as between the respective members of the several pairs of 
deities involved, have been discussed in previous pages : Genius Liberi 
Augusti, 16 Deus Alus Saturnus, 17 Augusta Bona Dea Cereria, 18 Mater 
Deum Magna Cereria, 19 Venus Caelestis, 20 Apollo Belenus, 21 Juno 
Luna Regina, 22 Nemesis Fortuna Diana, 23 Jupiter Dolichenus, 24 
Sarapis Optimus Maximus, 25 Mithras Sol, 26 the Celtic cults of Jupiter 
(p. 81 ff), Mars (p. 84f) and Hercules (p. 85f), Matronae Junones (p. 
88), Seixomnia Leucitica = Diana. 27 

There are a number of dedications, nearly all votive offerings, 
in which the name of the deity is either wanting or indecipherable. 28 

16 326; see pp. 20 and 56. 

17 3198; see pp. 25 and 90. 

18 761 ; see pp. 26 and 56. 

19 796; see pp. 26, n. 160, 56, and 72. 

20 8137-8; see pp. 48 and 80. 

21 See pp. 55 and 89. 

22 3233; see pp. 23 and 62. 

23 See p. 67 f. 

24 See pp. 9 and 74 ff. 
26 See p. 77. 

26 See p. 77 f. 

27 8184 on one interpretation; see pp. 41 (n. 15), 92. 

28 1835, 6413, 8201, 8364, I 1456 (to be reconstructed after this fashion: 
[CAELICOJLIS . SACR(VM) / [FACIVNDVJM. COIR (AVERVNT) / D D / 
[V . LVCRJETIVS . V. F / [L . HORJATIVS . L. F), Suppl. ltd. 695, Notizie 1882. 
94 & 287, 1885. 331, L'ann. tpigr. 1894. 149-50, Inscr. Gr. ad Res Rom. pertinentes 1 483: 
KXavdta, KaXXucpdreia xal Kopx^Xtos AtaSov/xevdi |g kiriTayrjs 6eov rbv (3<andv foedriKav. 



CHAPTER IX 
DEDICANTS AND THEIR SOCIAL GROUPS 



THE CLASSIFICATION 

Any study of the personnel of dedicants involves difficulties and 
limitations. Many inscriptions are wholly or in part without name 
or indication of the dedicant. Further, in an attempt to determine 
the social status of those worshipping each of the several individual 
gods or groups of gods, after account has been taken of such informa- 
tion as is expressly given in the inscriptions, 1 the main dependence 
must be placed on a study of the dedicants' names for information 
not expressly furnished. In this instance, care has been taken to 
utilize known Roman usage as to names in every available way, in 
the effort to arrive at a right classification; that usage, however, 
varied as time passed while few inscriptions are datable, and was not 
always adhered to by the dedicants, owing to personal or local vagaries 
or epigraphical exigency. And yet, since approved criteria are con- 
sistently used throughout, though individual figures in the tables 
upon which the following generalizations are based may be occasion- 
ally inexact, these errors will be so far negligible as not to impair the 
validity of the generalizations, the more as none of the latter are 
derived from minute differences in the statistics. 

The dedicants will be considered mainly in two sets of groups, 
the sets not, as will be obvious, mutually exclusive: 1. (a) men and 
(b) women; 2. (a) free persons, (b) libertini or libertinae, and (c) slaves 
of either sex. For convenience, the words "freemen" and "freedmen," 
like the word ' 'slaves," will be used to include both sexes. Occasional 
mention will be made of officials, priests, soldiers etc.; but there 
are not sufficient numbers of these groups so that one can with 
assurance make deductions from the figures, nor are the officials 
widely representative, being usually seviri. The comparisons of the 
prevalence of a god or class of gods as between groups (a) and (b) 
respectively of 1 or (a), (b) and (c) respectively of 2 are on the basis 
of the ratio of the number of dedications in honor of that god or 
class of gods to the total number of dedications to all gods by members 

1 Only such thoroughly dependable information has been utilized previously in the 
dissertation; hence some apparent discrepancies in statistics between this more 
intensive study and some earlier statements. 

96 



Cults of Cisalpine Gaul as Seen in the Inscriptions 97 

of the group in question. For example, 3% of the men dedicants 
worship Diana and 8% of the women dedicants; these two ratios 
are accordingly compared. Since there are six and a half times as 
many men dedicants all told as women dedicants, there are only three 
deities in the case of which there are numerically as many women 
dedicants as men; but it would be misleading to proceed on a literal 
numerical basis to the assertion that all but three of the numerous 
deities made their appeal chiefly to men, and no distinctions could 
be made on such a basis. Similarly, the actual numbers of free 
persons, f reedmen and slaves are roughly as 3 :2 : 1 . The predominance 
claimed in what follows for various gods will often be numerical as 
well as proportional; but where the choice of terms does not dis- 
tinguish the two the proportional is to be understood. 

ROMAN GODS 

With all five groups the Roman gods, largely by reason of the 
inclusion of Jupiter, are the most popular, very markedly so with 
the slaves, somewhat more so with men than with women. About 
a third of all dedications in Cisalpine Gaul are to them. Jupiter 
leads in every group of worshipers, but most noticeably among the 
slaves, who set up a fifth of their inscriptions to him, as opposed to a 
tenth, for instance, among the freedmen. In an inscription (4984) 
reading: I.O.M. / Tib. Claud[iu]s / prim.lucr. / v.s.l.m., the next to the 
last line brings a verdict of non liquet from Mommsen. It may be 
that a slave had vowed his first earnings as a freedman to Jupiter 
and here records payment of the vow. Sometimes the dedicants are 
vicani or other groups. 2 Seven soldiers, thirteen officials and two 
priests honor the god. The few dedications to M a r s are usually 
by men, more often proportionally by slaves than by the other two 
groups: only one soldier is distinguishable. Vesta and the Lares 
and Penates, oddly enough, are addressed by men only; there 
are fifteen inscriptions altogether. Those to the Lares partake of an 
official character; they are by magistri and ministri (3257; cf. 792), 
cultores collegii Larum (4432), or the steward of the estate (7739); 
nineteen slaves collectively address the Lares Augusti (4087), and 
there are dedications to the Lares of the imperial house (3259; cf. 
2795, 3258). To the Lares, as to the Genius, of a patron inscriptions 
are addressed (4340, 4432). Naturally, men preponderate among 

2 5471, 5604, 784, Notisie 1909. 4 = L'ow». Epigr. 1909. 204. 



98 Cults of Cisalpine Gaul as Seen in the Inscriptions 

dedicants to G e n i u s, with freemen in a decided minority, because 
doubtless of the custom of honoring a master's or patron's Genius; 
guilds make collective offerings several times. 3 Parents honor 
a son's Genius (7596), men their friend's (7514). J u n o is relatively 
slighted by the free-born and is, like Bona D e a, more popular 
with women than with men, whereas S a t u r n is favored by men. 
What has been said of Genius will apply to Juno in so far as the latter 
is regarded as the female principle corresponding to the former; 
freedmen and slaves honoring the Juno of patroness or mistress are 
prominent. Her magistrae are notable among the worshipers of 
Bona Dea. 4 Silvanus, who enjoys great prominence wherever 
men are in the majority, while seventh* in the list among free-born 
dedicants, is third* among slaves and freedmen, only Mercury and 
Hercules crowding him from rank next Jupiter among all dedicants. 
His cult is next to Jupiter's in prevalence among the Roman gods. 
The spelling Daeus Santus Silvanus in no. 8136 is suggestive of the 
popularity of this god with the lower classes, as is the poor carving 
mentioned by the editors 6 and the use of the rustic form of L. 6 One 
notices in the same connection the vilicus (820), the foresters, 7 
the wood-cutters of Aquileia (815) and the hunter (3302) as dedicants, 
and the little altar in a rustic hut (8243). Numbers 2383 and 5548 
are inscribed by dancers. Women and slaves predominate in inscrip- 
tions to the Nymphs, Fontes and the like. Here again we meet, 
with the same significance as in the case of Silvanus, uncertain 
spelling: Nimphae (3184), Numphae (4918), Nynfaef number 5224 
is in form as much a scrawl as the graffiti of Pompeian walls; the one 
soldier dedicant is not thus illiterate (2476). There is a hint of 
Neptune's original character, practical and of inland and 
riparian waters rather than of the high seas, at variance with the 
lordly Poseidon, in a dedication by fishermen in the Maritime Alps 

3 See pp. 19ff. 

4 757, 759, 762. 

6 5800, Sup pi. Ital. 742. 

6 2799, 3297-8; cf. 4914, 5057, 5213, 5217, 5533, 5604, 5661, 6603, 6642, 7494. 
See Egbert, Lat. Inscr. 32; Cagnat, Cours d'Apigr. Lat. 18, the last form in each case. 

7 2383, 5548. 

8 5224; cf. Lymfae of 5468 and Lumpae of IV 815. See Sturtevant, The Pronun- 
ciation of Greek and Latin, 28. 

* An asterisk signifies that a rank is shared by two or more gods. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 99 

country. 9 The Benacenses as a group consecrate some offering to 
the god (4874). In the case ofDi Manes no elaborate study of 
epigraphical material is required to inform us that all classes from 
emperor to slave were fully represented among the dedicants. Free- 
men are in the majority in the occasional worship of D e i P a r e n- 
t e s. 

ITALIC GODS 

The Italic gods are the one class in which the women have a 
larger ratio of representation than the men — more than twice as large ; 
for comprised here are the female deities: Diana, Minerva, Feronia, 
Venus. Whereas this class stands fourth with men, with free-born, 
freedmen and slaves, it stands second with women, above the Greek 
and Celtic cults which precede in the other groups. Besides being 
much stronger proportionally with women than with men, Diana 
seems to have appealed especially to libertini; perhaps the occasional 
misspelling of the name as Deana may contribute a little additional 
evidence that the goddess was a favorite with the lower orders. 10 
A number of minor officials, however, and a clarissimus vir are to be 
credited to her; 11 a magistra appears twice. 12 Minerva, For- 
t u n a and Venus have much the larger ratio of representation 
among women, and the first two are worshipped by freemen, freed- 
men and slaves in order of frequency as named. Minerva, Diana 
and Fortuna are third, fourth and fifth among all gods with women, 
Venus being sixth:* all four are relatively low among other groups 
except that Minerva shares with Hercules the fourth place in the 
freemen's group. A decurio (1892), seviri 13 and one of her priestesses 
(6412) are among Minerva's worshippers. We see direct contact 
in no. 801 between the occupation, not of the dedicants, but of 
certain persons in whom they are interested and the natural domain 
of the goddess; for the dedicants, in setting up an altar to Minerva 
Augusta, are acting on behalf of certain slaves, fullers owned by a 
certain Artorius, if we accept Mommsen's interpretation of the 

9 7850; but see p. 34 for the carvings of the monument, which point in the other 
direction. 

10 2086, 5763, L'ann. tipigr. 1900. 93; but this may indicate the date of the inscrip- 
tions rather; see p. M. Perhaps the worship of Diana in Aventino by freedmen may 
have sent out some influence to Cisalpine Gaul. 

"513,3102,6828,8216,5092. 

12 7633, Uann. £pigr. 1900. 94. 

18 3272, 4282. 



100 Cults of Cisalpine Gaul as Seen in the Inscriptions 

lines. 14 The dozen inscriptions to A p o n u s and the three to 
Priapus are all by men, most of the former by freemen. A 
soldier (2784), an official (2785) and an actor (2787) bring not a little 
diversity into the small group of devotees of Aponus. 

GREEK GODS 

The Greek gods are second in order of frequency of appearance 
in every group but that of women, where they stand fourth, having 
little more than half the ratio for the Italic. The men make a 
decidedly better showing than the women, and slaves appear some- 
what more partial to these Greek deities than do freemen and freed- 
men. Between a fifth and a fourth of all dedications are to them. 
The Fates have a larger ratio of women worshippers; but Hercules 
and Mercury, the gods most prominent in this class, have big majori- 
ties of men dedicants. What few inscriptions there are to C e r e s, 
Aesculapius, Dis, and Luna are set up by men. Her- 
cules, who is eighth with women dedicants, is third with men, next 
after Mercury. With the free-born he is fourth,* third* with the 
slaves, and second with freedmen. The predominance of the lower 
classes is rather striking. While a man's references to his own 
poverty are often to be taken cum grano salis, the phrase de suo 
parcimonio in no. 4156 adds a bit of evidence here. There may be 
listed also the vilicus of 5558, the carpenter of 4216, the stone-masons 
of 7869, the reaper of 7804, and the mercator of 6350. Several, 
usually minor, officials appear also; 15 there are dedications by 
magistri vici (1830), certain cultores (5593), a collegium dendrophor- 
orum (3312), and other group offerings. 16 The chequered career 
of a certain woman who provided the plebs with panem et circenses y 
suffered reverses, gained prestige by Hercules' favor and was made 
a patroness, being honored with a gilded statue, faced jealousy and 
violence, but could still conclude with a tribute to Hercules Invictus, 
may be deciphered from a corrupt inscription of some length (5049), 
carved in letters whose form suggests the first century. Mercury 
varies from second place with men, the free-born, and slaves to fifth 
with freedmen and sixth* with women. Among his dedicants are 

14 See p. 43. 
18 See p. 54. 
16 5528, 5742. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 101 

three soldiers, eleven officials, 17 a traveler (4249), a trader (7145), a 
clothier (6777), and a freedman paying a vow for liberty secured 
(6574). Number 6506 closes with the prayer, "ut (sc. nos) facias 
hilar es, semper tua templa colamus.*' The significant thing to note 
in the case of this god is the tremendous vogue he had rather than 
any special distinctiveness of his devotees. It may be noted in pass- 
ing that, according to no. 6970, a bequest was left "to the medical 
profession in Taurini, worshippers of Asclepius and Hygia": less 
appropriate is a dedication to Apollo by linen-weavers (3217). 

DEIFIED ABSTRACTIONS 

The Deified Abstractions are sixth in point of prominence in 
every group but that of the women, where they are entirely wanting. 
Freedmen, freemen, slaves is the order in the other set of groups. 
The presence here of soldiers among the dedicants is rather marked. 
Victory (7861), S p e s (701), and Nemesis (3105) are chosen 
by them. It is plain that the boxer's wife who in no. 3466 laments 
her husband's early death in the outburst, "Put no faith in Nemesis, 
so deceived have I been!," had been a votary of that deity. The 
editor's comment, "pessimis litteris," in the case of inscriptions to 
Nemesis, 18 though varied by "litteris elegantibus" in one instance 
(Suppl. Ital. 166), inclines one to the thought of a humble clientele 
for the divinity. An anonymous cultor addresses Victory (5025); 
a knight and official, Spes (708); a sevir, Nemesis (813). There are 
often group offerings to the Abstractions: by the collegium (Artanor- 
um) to Iuventus Artanorum (4088), by the Curators of the 
Order of Associated Sevirs to the BonumEventumof the 
Order (4203) ; similarly, when one meets an invocation to the Con- 
cord of the curators of the guilds of smiths and rag-dealers (5612), 
of the guild of smiths alone (7555), or of the guild of dendrophori 
(7617), he assumes that the dedicants are members of these guilds 
or otherwise closely associated with them. The people of Comum 
hail the N u m e n and M a j e s t y of the reigning emperor (Notizie 
1881.336). It is a vir clarissimus t corrector Italiae, who addresses 
the Numen of Aurelius Valerius Diocletianus Pius etc. (2817). It 

17 See p. 57. 

18 812, 8241. 



102 Cults of Cisalpine Gaul as Seen in the Inscriptions 

is probably Pliny the Younger who assists in a dedication to A e t e r- 
n i t a s Roma and Augustus. 19 

DIVI 

Few dedications to the Divi have been found in Cisalpine Gaul; 
those who include priesthoods of the Divi among their various 
distinctions have been reported on p. 70f. 

ORIENTAL GODS 

The Oriental gods are fifth in all the groups. Men and women 
show about the same interest in them, slaves about half the interest 
shown by freemen and freedmen. Magna Mater has among 
women three times the ratio of representation among men; the 
ratios of freemen, slaves and freedmen are in the descending order of 
the group-names as given. To be cited among her dedicants are: 
sacerdos, aedituus and cymbalistria of the goddess (519), a soldier 
(795a), and a son honoring his mother's memory (520). The freeman 
who sets up no. 3221 toAeternus gives as his reason "quot se 
precibus compotem fecisset" One of the three inscriptions to J.O.M. 
Dolichenusisbya soldier (1870). I s i s is tenth of all the 
gods in popularity; men and women are about equally her devotees 
and freedmen lead in the other three groups. Only Mithras Sol 
excels her among the Oriental gods. Seviri, 20 a. flamen Romae et Aug- 
usti and official, 21 a sacerdos Isidis Augustae (2806), a soldier (4041), 
magistri (8211), a clothier {Suppl. Ital. 159) and a cellarius (3294) 
are of interest among the dedicants. Mithras So l, 22 who was 
most prominent in this class, is sixth among all gods with the freeborn 
and seventh with men, but tenth* with freedmen, thirteenth* with 
women and fourteenth* with slaves. He is more than two and a 
half times as popular with men as with women, twice as popular 
with freemen and freedmen as with slaves. Of individual dedicants 
there are: four sevirs 23 , another under-official (4935), the emperors 
Diocletian and Maximian, 24 three soldiers, 25 a haruspex and Dei 

19 Suppl. Ital. 745 =Notizie 1880.336; see p. 67. 

20 See p. 76, n. 36. 

21 Suppl. Ital. 624 = Notizie 1880. 208. 

22 Cautus is included, as a phase of Mithras. 

23 See p. 78, n. 61. 

24 803; cf. Notizie 1917. 272. 
26 See p. 78. n. 62. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 103 

Mithrae sacerdos (5704), a pater patratus, 26 a pater nomimus (764), 
a flamen (3917), a negotiator (8939), a vilicus (810), and res publica y 
that is, the city of Brixia (4284). 

CELTIC GODS 

The Celtic gods are third in each of the five groups, preceded by 
the Roman and Greek cults, except that the Italic are substituted 
for the Greek in the women's group. In fact, they claim almost 
exactly a sixth of the dedicants in every group but that of the slaves, 
where they have only a tenth. B e 1 e n u s stands ninth among all 
gods with men and freedmen and seventh* with freemen, but is 
practically unrecognized by women and slaves. In the Celtic class 
he is second to the Matrons in importance, standing virtually the 
same with men, freeborn and freedmen. The following appear as 
dedicants: seviri, 27 magistri vici (1829), the emperors Diocletianus 
and Maximianus (732 add ), soldiers, 28 a trader, 29 a steward (737), a 
sacerdos Laurens Lavinas (746), a knight, vir egregiuSj 30 and a 
member, presumably, of a guild of smiths and rag-dealers (749). The 
Matronae Junones are second to Jupiter alone among 
women dedicants, fourth with men, third with the freeborn and 
libertini* and fifth with slaves. In the Celtic class they come first 
with every group. Soldiers, 31 sevirs, 32 a steward (7211), a mercator 
and viator™ a smith (4225), a clothier (774), and two groups, the 
Cornelii (6491), and the masvonnes who pay their vow by proxy, 84 
constitute the persons of interest here. The personnel of the dedi- 
cants toPoeninus seems to correspond to the rugged and not 
easily accessible locale of the cult : all are men, except that a woman's 
name is once included by one who is presumably her husband (6872), 
soldiers are prominent, 36 slaves appear, 36 and the frequent uncer- 

26 5795; cf. 763. 

27 740, 743-4, 751-2, 2143-4, 8212. 

28 748, Uann. £pigr. 1895. 36 fir 38. 

29 Uann. llpigr. 1898. 85. 

30 Ibid. 1895. 38. 

81 774, 7872-3, Notizie 1887.469. 

■ 781, 3239, 5348= Notizie 1917.272. 

33 5788, 6654, — unless these are cognomina. 

M See p. 87. 

16 6868-9, 6872, 6874, 6879, 6881, 6883. 

* 6878, 6884 etc. 



104 Cults of Cisalpine Gaul as Seen in the Inscriptions 

tainties of orthography suggest the lower classes. Besides the 
correct spelling, Poeninus, we see Poininus, 37 Poninus 3 * Peoninus 39 
Pyninus, 40 Peoeninus (6879) and Puoeninus (6871). One may com- 
pare the numerous errors in no. 6876, quoted on p. 84. A tabellarius 
coloniae Sequanorum is seen in no. 6887. 

The inscriptions which involve a syncretistic ten- 
dency, such notably as those to Dei Deae and Pantheus, 41 are 
almost evenly distributed, about 23/£% of the inscriptions in each of 
the five groups. There is an occasional instance among those to Dei 
Deae of the types met repeatedly before: officials, 42 a mercator (5640), 
a soldier (328), a group (6491). 

SUMMARY 

The most general statement which can be made as to the distri- 
bution of inscriptions is that the Roman cults, and the Italic and 
Greek combined, receive each approximately 35% and the other 
classes combined 30%: this is true whether or not we include some 
320 inscriptions without name or indication of dedicant. Including 
these, the order and the percentages run thus: (1) Roman gods 
35 .8%, (2) Greek gods 21 .5%, (3) Italic and Celtic gods each 13 .4%, 
(5) Oriental gods 8.8%, (6) Deified abstractions 5%, (7) Syncretis- 
tic dedications 2%. The exclusion of these nameless inscriptions 
would merely change certain ratios by not more than 1%, except 
that the Celtic cults would be thereby increased relatively 2% 
and put definitely into third place, where they stand in all five groups 
cited above. It must be added also that there are at most, including 
several dubious lines, seven dedications to the Divi and Dea Roma; 
the more than a hundred references to the holding of priesthoods of 
the Divi, merely incidental to the enumeration of various honors, 
though they have a slight religious bearing, are not dedications and 
do not belong here. The following table gives the standing of the 
seven classes of gods (the Divi being, as stated, negligible) in each 
of the five groups of dedicants in descending order of percentages, 

37 Notizie 1887.468. 

38 Id. 1892.445. 

* 9 L'ann. Epigr. 1894. 151 = Notizie 1894. 36. 
**Id. 1904. 170. 

41 See Wissowa, R. K. 92. 

42 4204, 6965. 



Cults of Cisalpine Gaul as Seen in the Inscriptions 105 





Rom. 


Grk. 


Celt. 


Ital. 


Orient. 


Abstr. 


Syncr. 


MEN 


34.7 


23. 


16.1 


11.1 


7.7 


4.9 


2.5 


WOMEN 


30.7 


15.4 


16.8 


27.1 


7.3 


0. 


2.7 


FREE 


32.5 


21.6 


16. 


14.4 


8.1 


4.9 


2.5 


FREED 


33.3 


21.4 


16.2 


13.2 


7.9 


5.6 


2.4 


SLAVE 


44. 


27.3 


10.6 


8.3 


3.8 


3. 


3. 



TOTAL 35.8 21.5 13.4 13.4 8.8 5.1 2. 

(nameless included) 

except where italics call attention to a variation. The significant 
facts apparent in the table have, in the main, been noticed above: 
the variation on the part of the women in favor of the Italic class 
(including the prominent female deities) as against the Greek, 
and their ignoring the Abstractions; and the thorough-going ortho- 
doxy of the slaves, who slight Celtic and Oriental cults (both highly 
regular in the other groups of dedicants) and Abstractions and favor 
the Roman deities with over 2/5 of their total, and the Roman and the 
well-established Greek deities combined with nearly 3/4 of their 
total. 

Eliminating the similarities of the groups in the two sets and 
selecting what is distinctive, we discover that the following gods, in 
order of their popularity, 43 are markedly more popular with men than 
with women; Mercury (2), Hercules (3), Silvanus(5), Genius (6), 
Mithras (7), Belenus (9), Poeninus (11), Mars (14); and these more 
popular with women: Matronae (2), Minerva (3), Diana (4), Fortuna 
(5), Venus (6), Juno (9), Nymphs and Mater (10). The distinction 
is one that would tend to obtain anywhere: the men worship the male 
gods, the women the female. Men predominate in the Roman and 
Greek classes and Abstractions; women in the Italic. As to the 
other set of groups, the greatest popularity of Minerva (4) and 
Fortuna (12) is among the freeborn; of Hercules (2), Matronae (3), 
Diana (6), and Isis (10) among the freed; of Jupiter (1), Mercury (2), 
Silvanus (3), Genius (6), Apollo (7), Mars and the Nymphs (10) 
among slaves. Slaves claim precedence among the Roman and Greek 
classes, in which are all the gods just assigned them; freemen and 
freedmen share the lead in the Mithras and Belenus cults and in 
Celtic, Italic and Oriental classes as wholes, standing together also, 

43 The numbers in parentheses after the names show the order of each in a complete 
list of the gods as worshiped by the group (men, women; free, freed, slave) under con- 
sideration in the phrase or clause; gaps in the sequence stand for such gods as are of 
about the same importance in both or the three groups as the case may be. 



106 Cults of Cisalpine Gaul as Seen in the Inscriptions 

though not in the lead, as to the Greek gods; and slaves and freedmen 
are predominant in the Silvanus (and incidentally the Juno) cult, 
standing together as to Eortuna lower in the scale. For purposes of 
comparison it may be added in conclusion that, counting also the 
nameless dedications, "The Twelve Great Gods" of Cisalpine Gaul 
were, in order of importance (reading down) : 



IVPPITER 


MATRONAE* 


DIANA 


MERCVRIVS 


MINERVA 


ISIS 


HERCVLES 


MITHRAS 


BELENVS 


SILVANVS* 


GENIVS 


POENINVS 



INDEX OF PASSAGES 



Augustine, De Civ. Dei vii 16 72 n. 1 

Callimachus ii 6 59 

Cassiodorus, Var, ii 39 45 n. 41 

Cato,Zfc Agr. 134 5n.39 

Catullus xvii 17 n. 106 

lxvii34. 82 

Cicero, Ac. i 8.30 13 

De Div. i 10 7 n. 46, 8 n. 52 

O.iiilO 13 

7W.i24.58 13 

Cl&udian, Idyll vi5-6. . .45 n. 41, 46 n. 54 

Epigr . Gr. 272 (Kaibel) 59 

Exodus xx 24-5 29 n. 176 

Festus 50, 62 Th. de P. (71, 87 M) . . 2 n. 8 

284Th. deP. (75M) 7 n. 46, 8 

125Th.deP. (144M) 36 n. 223 

Fronto, De Oral. 157 Nab 46 n. 51 

Gellius v 12.5 2 n. 8 

Horace, Carm. i 1 .25 2 n. 9 

iii 17.15 33 

Justin xx5. 8 82 

Livyv35 82 

x2.14 ..22 

xxi 38 83 n. 20 

EpiL xiv 7 n. 46, 8 n. 42 

Lucan vii 193 ff 46 n. 53 

Lucretius iii 43 13 

Martial vi 42 .4 46 n. 53 

vi47.5 33 

vii 36.1 2 n. 9 



Macrobiusi 12.26 27 

vi5.2 ...36n.223 

Ovid, Fast, vi 731 7 n. 46 

Paulus, Historia Langobardorum iv 

22.49 54 

Plautus, Asin. 716 45 n. 42 

Pliny, N.H.H52 7 n. 46, 8 

ii 103. 227 47 n. 59 

iii 19. 130 82 

xv8.34 66n.4 

xxxi6.61 47 n. 59 

Plutarch, Caes. 9 27 

De Fort. Rom. 16 45 n. 42 

Ptolemy iii 1.27 82 

Schol. Veron. on Verg., Aen. i 249 46 

Seneca, Ep. 58med 13 

Servius, Aen. ii 251 22 n. 139 

vii 799 47 n. 62 

viii601 28 

viii 724 36 n. 223 

Silius Ital. xii 218 46 n. 53 

Suetonius, Tiber, 14 44 

Tacitus, Hist, iii 34 34 n. 217 

Tibullus58Bahrens 49 

Varro, L.L. v 66 2 n. 8 

vi 47 48 n. 69 

vii 26 5n. 39 

Vergil, Aen. i 66 36 

x205 90n.77 

Vitruvius i 6 ff 64 n. 105 

x8 25 n. 154 



107 



GENERAL INDEX 



Abianus (Deus) 89 
Abinius, Deus 89 
Adganai, Matronae and 82, 88 
Admetus and Alcestis 55 
Astarte 80 
Aequitas Augusta 67 
Aerecura 60 f . 
Aesculapius 59 f., 100 f. 

Augustus 59 

and Hygia 59 f . 
Aeternitas, Roma and Augustus 67, 102 
Aeturnus 73 f ., 102 
Alantedoba90 
Alcestis, Admetus and 55 
Alus25,90 

Deus A. Saturnus 25, 90, 95 
Ambisagrus, J.O.M. Conservator and 

81 f. 
Amphale 54 
Anubis Augustus 77 
Apollo 55, 101, 105 

Belenus 55, 89, 95 

Numen of 55 

and Diana 41, 55 
Aponi, Aquae 44 ff., 100 
Aquatiles, Neptune and dei 35 
astrologiae studiosus 68, n. 30 
Attis Papas 73 

Augusti, Neptune and dei 35 
Augustus, Roma and 67, 102 
Belenus 89, 103, 105 f. 

Apollo 55, 89, 95 

Augustus 89 

Defensor Augustus 89 

Fons Belenus 33, 89 
Bellona 17, 66 
Benacus, Lacus 90 
Bergimus 90 
Bona Dea 25 ff., 98 

Augusta 25 f. 

Cereria 26, 95 

Pagana 26 

magistrae, ministrae 26 
Bonus Eventus 67, 101 



Boria 90 
Brasennus 90 
calendar 64 
Castor Deus 52 

and Pollux 52 
Cautes and Cautopates 73, 79 

Deus Cautopates 79 

hones 79 
Centondis 90 
Ceres 55 f., 100 

Augusta 55 f . 

See Cereria 26, 72, 95 
charms 68 n. 30 
Concordia 65, 101 

Augusta 65 

collegiorum 65 

militum 65 

dendrophoroi 65, 101 
Consecratio 68 
Cuslanus 90 

Defensor 12; see J. Def. 
di deae 94, 104 

augusti 94 

jatales 50 

immorlales 94 

omnes 94 
dedication, law of 64 
Diana 39 ff., 68, 92, 95, 97, 99, 105 f. 

Augusta 39 f . 

Caelestis 40 

Conservatrix 40 

Lucifera 40 f . 

Numen of 40 

Sancta 41 

Trivia Quadrivia 41 

Virgo 41 

magistrae 40 

signum 41 
Dis 60 f., 100 

Pater and Aerecura 60 f . 
Divi and Divae 70 f . 
Dominae 88 

Triviae 88 
Dorminus and Sueta 91 



108 



General Index 



109 



Ducavavius Deus 91 
Eia91 

Augusta 91 
Fatae or Fati 50 ff., 68, 100 

Dervones 50 

Di Deae Fatales 50 

Divini and Barbarici 50 

Masculi 50 
Feminae, Fruges and 88 
Feronia and Juno 24, 47 
Florentes27 f. 
Fonio 33, 91 
Fontes 32 f. 

Augusti 32 

Belenus, Fons 33, 89 

Divini 33 

Perennis, Fons 33 
Fortuna 43 ff., 65, 95 

Augusta 45 

Balnearis 44 

Dea44 

Fors44 

Muliebris 44 

Obsequens 45 

Redux 45 

Virilis 45 

Viruniensis 45 

aedituus templi 45 

and Nemesis 68, 95 
Fortunae 46 
Fruges and Feminae 88 
Genetrix 80 
Genius 19 ff., 47, 77, 80 n. 78, 98, 105 f. 

Patrius 19 

of groups 20 f., 27 

Principis 20 

Libert Augusti 56, 95 

collegii dendropkororum 20 

pastophoroi 19 

and Honor 19 f. 

and Manes 21 
Harpocratis signum 77 
Hecate 80 
Hera 60 f . 
Hercules 52 ff., 85 f., 99 f., 105 f. 

Augustus 53 

Conservator Inventiarum 53 

Deus 53 



Impetrabilis 53 

Invictus (Deus) 53 

Juvenis 53 

Mertronnus Anteportanus 86 

Ovanius 86 

Sanctus and Junones 53 

Saxanus 85 f . 

Victor 53 

cultores 53 f . 

dendrophoroi 54 

magistri 54 

See Amphale 54 
Histria (Terra) 91 
Hygia, Aesculapius and 59 f., 101 
Ihamnagalla Sqnnagalla 91 
Inferi, Dei 37 
Iris 63 
Isis 76 f., 102, 105 f . 

Augusta 76 f . 

Domna 76 

Myrionyma 76 

Regina 76 

pastophoroi, sacerdos 77 

and Mater 76 

Sol, Jupiter, and Serapis 76 
Juno 22 ff., 98, 105 f. 

Augusta 22 

Luna Regina 23, 62, 95 

Regina 22 f . 

of individual woman 23 f . 

with Jupiter and Minerva 14 
Junones 24, 88, 95, 103 

Augustae 88 

Di Sancti and Hercules 88 
Jupiter 1 ff., 41, 59 n. 76, 64, 73 ff., 81 ff. 

97 f., 105 f. 

Adceneicus 82 

Aeternus, Deus or D. Magnus 73 f. 

Aeternus Exauditor, Deus 74 

Agganaicus 82 

Ambisagrus 81 f. 

Augustus 10 

Brixianus and Arusnatiensis 82 f. 

Coliocinus and Parmarus 83 

Conservator 10 ff., 56, 81 f. 

Coteambis 81 f. 

Custos 12 

Defensor 12 



110 



General Index 



Depulsor 12 

Dianus 1 ff. 

Diovis 1 

Dolichenus 74 ff., 95, 102 

Felvennis 82 

Fulminaris 6 f . 

Idea Iovis 13 

Jurarius 9 

Lapis 9 

Nocturnus 8 

Optimus Maximus 9 ff., 73 ff., 81 ff. 

Paganicus 83 

Poeninus 83 f . 

Sanctus 8 

Summanus 7 f . 

Tulela Iovis 12 f., 21 f., 57 n. 55, 67 

Victor 11, 21 

augur,fetialis9 

with Juno and Minerva 14 
Juventus 67, 101 
Lares 18 f., 97 

Augusti 18 

Compi tales 19 

Dei IS 

Public! 18 

cultores, ministri 19 

magistri 18 f. 
lavatio 65 f . 
Liber 56 

Augustus 56 

Genius Liber i Augusti 56 

Pater 56 

viniarum conservator 56 

with Libera and Parcae 56 
Libitinae lucar 48 f. 
Louccianus 92 
Ludrianus 92 
Luna 61 f., 64, 100 

Juno Luna Regina 62, 95 

flamen 62 

and Diana 41 

and Sol 62 
lustrationes 79 
Lymphae 33f, 68 
Maia and Mercury 59 
Majestas and Numen 68 f., 101 
Manes, Dei 36 f., 99 

and Genius 21 



Marica with Minerva and Genius 20 f., 

27 
Mars 16 f., 59 n. 76, 64, 84 f., 97, 105 

Augustus 16 

Cemenelus 84 f . 

Conservator, Deus 16 

Gradivus 16 

Leucimalacus, (Deus) 84 f. 

(S)egomo 85 

aeditimus, flamen, Salii 17 
Martes (?) 17 
Mater Deum 72 f., 102, 105 

Cereria 72, 95 

Idaea 72 

Magna 72 

aedituus, archigallus, collegia dendro- 
phororum y cymbalistria, sacerdotes 
72 f. 

taurobolium 68, 73 

and Isis 72 
Matronae 21, 82, 86 f., 103, 105 f . 

Braecorium Gallianatium 87 

Dervonnae 87 

Divae 87 

Indulgentes 59, 88 

Junones 24, 88, 95, 103 

Ucellasicae Concanaunae, Sanctae 87 

Vediantiae 87 
Mefitis 34 

Melesocus Augustus, Numen 69, 92 
Mercury 57 ff., 64, 100, 105 f. 

Arpax58f. 

Augustus 58 

Deus 58 

lucrorum potens et conservator 58 

Redux 58 

and Maia 59 
Minerva 42 f ., 59 n. 76, 99, 105 f . 

Augusta 42 f . 

curator templi, sacerdos, temple-serv- 
ant 43 

insula Minervia 43 

temple at Rome 43 n. 32 

with Jupiter and Juno 14 
Mithras 77 ff., 95, 102 f., 105 f. 

Deus (Invictus) 77 

Patrius 77 

genitura dei 80 



General Index 



111 



pater nominus, paler patratus, sacerdos 
78 f. 

and Vires 31 

See Sol 
Mulciber 36, 54 
Natae, Nati 92 
Nebres 92 
Nemesis 67 f., 95, 101 

Augusta 67 
Neptune 34 f., 98 f. 

Augustus 35 
Nocturnus 8 
Numen 68, 78 

of Apollo 55, 68 

Augustorum and Poeninus 68 f., 84 

of Diana 40, 68 

Fatorum 69 n. 35 

Melesocus Augustus 69, 92 

of Victory 66, 68 

numinibus deceptus utrisquae 69 

and Genius 21, 68 

and Majestas 68 f., 101 
Nymphae 31, 33, 89, 98, 105 
Obsequens, Dea 45 

magistra 45 
Orevaius, Deus 89 
Pantheus94,104 

Augustus 94 

Deus Magnus 94 

Divus 94 
Parcae 27, 52, 56 

Augustae 52 
Parentes, Dei 37 f., 99 
Paronnus 92 
Paterni, Dei 38, 92 
Penates, Dei 17, 97 
planets 64; cf. 68 
Pliny the Younger 35, 39, 67, 102 
Plostralia 85 
Poeninus 83 f., 103 f., 105 f. 

Jupiter 83 f . 
Pollux, Castor and 52 
Priapus 49, 100 
Proserpina 60 
prospoloi 63 f . 

antistites 63 f . 
Providentia 67 

Augusta 67 



puteal 6 ff. 

Revinus 92 

Roma and Augustus 70, 102 

Saturn 24, 64, 90, 98 

Augustus 24 f . 

Conservator 24 

Deus Alus 25, 90, 95 

Dominus (Sanctus) 25 

curator 25 
(S)egomo Cuntinus 85 
Seixomnia Leucitica 92, 95 
Serapis 76 f. f 95 

with Sol, Jupiter, and Isis 76 
Silvanus28ff.,98,105f. 

Augustus 30, 66 

Deus 29 

Deus Sanctus (Aug.) 29 f . 

Felix 30 f . 

Silvanae and Silvani 27, 31 
Sol 77 f., 95, 102 

Deus (Invictus) 77 

Divinus 78 

Dominus 78 

Jupiter 78 

Mithras 78, 95 

Socius 78 

speleum 78 f . 

with Isis, Jupiter and Serapis 78 

with Luna 78 

See Mithras 
"SortesPraenestinae" 44 
Spes Augusta 66 
Sueta, Dorminus and 91 
Surgasteus 92 f . 

syncretism 26 n. 160, 60 f ., 94 f. 
Terra Mater 27f. 
Timavus 46 f . 
Titius, sodalis 9 
Tullinus 93 
Tutela 12 f., 21 f., 57 n. 55, 67 

in tutelam 20 n. 120, 51 
TTXH 46 
Ubertas 68 
Valetudo 59 n. 76 
Veica Noriceia 93 
Venus 47 f., 64, 99, 105 

Augusta 47 f . 

Caelestis 48, 80, 95 



u 



112 



General Index 



Victrix 48 

statues 48, 64 

and Genius 48 
Vertumni, opus 21, 47 
Vesta 17, 97 
Victory 41, 46, 65 f . 

Augusta 66 

of emperors 66 

of Jupiter 66 

cultor 66, 101 

with Fortuna and Diana 41, 66 
Vires 31 f., 68 



and Pantheus 94 

See Vis Divina 
Virtus, 17, 66 f . 

saliuarkis 66 f . 
Vis Divina 32, 68, 73 

See Vires 
Vulcan 35 f . 

Augustus 35 f 

Mitis or Mulciber 36 
Winds, table of 64 
XAPIS 63 
ZET2 6AAH2 62 






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